') 


/ 


BX  9931  .G844  1853 
Guild,  Everet  Emmett,  b 
1811.  ' 

The  Universalist's  book  of 
reference 


Digitized  by  the  Internet  Archive 
"in  2009  with  funding  from 
Princeton  Theological  Seminary  Library 


http://www.archive.org/details/universalistsbooOOguil 


UNIVERSALIST'S 


BOOK  OF  REFERENCE. 


COHTAININQ 


ALL    THE   PRINCIPAL   FACTS  AND   ARGUMENTS,   AND 

SCRIPTURE    TEXTS,   PRO  AND    CON,  ON   TUB 

GREAT   CONTROVERSY   BETWEEN 


LIMITARIANS   AND   UNIVERSALISTS. 


By   rev.  E.  E.   guild. 


Search    the    Scriptures.  —  Jesus 

SIXTH    EDITION, 
3£vcbiseO    anD    Knlatflett. 


BOSTON: 

UNIYERSALIST  PUBLISHING  HOUSE, 

37    CORNHILL. 


altered  according  to  Act  of  Congress,  m  the  year  18i3, 

BY    JAMES    M.    USHER, 

It  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetla 


Stereotyped  by 

HOBART    &     BOBBINS, 
ENGLAND   TYPE   AND   STEB20TTPE   FOUNDEBT, 
BOSTON 


r  It  E  FACE. 


This  work  is  designed  to  be  what  its  title  imports ;  a 
book  of  reference.  We  do  not  saj  that  we  have  collected 
all  that  can  be  said  on  the  subjects  treated,  but  we  think 
we  have  collected  all  that  is  important  that  has  been  said 
in  favor  of,  or  in  opposition  to,  the  views  generally  enter- 
tained by  Universalists.  That  the  subjects  discussed  in  this 
volume  are  important,  no  one  will  dispute.  We  have  endeav- 
ored to  treat  them  candidly  and  fairly,  and  to  present  in 
1  condensed  form  all  the  information  which  we  possess  con- 
^erning  them.  We  have  expressed  our  opinions  freely, 
firankly  and  boldly.  These  opinions  are  the  result  of  years 
of  careful,  patient,  persevering  and  untiring  investigation. 
We  have  long  seen  and  felt  the  necessity  of  a  work  like  this, 
and  for  years  have  been  collecting  together  materials  for  it, 
and  now  present  it  to  the  public.  We  lay  claim  to  but  little 
of  originality,  except  for  the  design,  the  arrangement,  and 
the  manner  of  discussing  the  various  subjects  treated.  Most 
of  ths  ideas  contained  in  this  book  have,  no  doubt,  been 
expressed  by  others ;  but  in  no  case  have  we  intentionally 
adopted  the  language  of  others  without  giving  credit.     If 


*  PREFACE. 

we  had  been  ambitious  to  acquire  literary  tame,  this  work 
"would  never  have  been  published.  Our  chief  aim  has  been 
usefulness.  How  far  we  have  succeeded  in  accomplishing 
our  object,  the  public  must  judge.  We  have  endeavored  to 
speak  forth  the  words  of  truth  and  soberness,  and  to  com- 
municate our  ideas  in  the  plain,  unvarnished  language  of 
truth.  Whatever  other  faults  may  be  found  in  this  book, 
we  think  no  man  will  say  that  the  ideas  and  sentiments  of 
the  writers  are  not  clearly  expressed  in  it.  To  those  who 
wish  to  compose  sermons  on  the  subjects  treated  upon  here, 
this  work  will  be  convenient ;  as  all  the  scriptures,  and  facts, 
and  arguments,  &c.,  will  be  before  them  at.one  view.  This 
will  save  them  a  vast  amount  of  time  and  labor,  which  would 
otherwise  have  to  be  spent  in  hunting  up  proofs,  facts,  author- 
ities, &c.  To  those  who  are  engaged  in  public  discussion, 
either  oral  or  written,  it  will  be  invaluable  for  the  same 
reasons.  And  to  the  general  reader,  especially  those  who 
have  but  little  time,  and  perhaps  as  little  inclination,  to 
investigate  these  subjects  as  thoroughly  as  the  importance  of 
them  demands,  it  may  perhaps  communicate  some  valuable, 
important,  and  useful  instruction.  If  it  shall  accomplish  the 
above  objects,  and  be  instrumental  in  promoting  the  great 
cause  of  truth  and  righteousness,  we  shall  be  satisfied.  The 
question  with  us  has  not  been,  what  did  our  ancestors  believe  ? 
but  what  is  truth  ?  The  present  is  the  age  of  controversy ; 
and  the  motto  of  the  people  is,  "Give  us  facts."  For  the 
opinions  herein  expressed  we  hold  ourselves  responsible  to 
the  public ;  and  we  ask  for  them  a  candid  consideration.  If 
any  man  feels  disposed  to  controvert  them,  he  must  invalidate 


PREFACE.  5 

the  facts  and  arguments  upon  which  our  opinions  arc  based. 
If  we  hold  any  opinions  which  are  erroneous,  we  shall  feel 
under  peculiar  obhgations  to  the  man  who  will  point  them 
out  and  prove  them  to  be  false.  We  hold  ourselves  in 
readiness  to  examine  whatever  may  be  said  in  opposition  to 
our  views,  and  will  either  iiclinowlodo^e  ourselves  mistaken, 
or  stand  up  in  their  defence. 
1* 


PliEFACE  TO  THE  SECOND  EDITION. 


The  first  edition  of  the  Book  of  Reference  Avas  issued 
in  1844,  and  met  with  a  ready  sale.  The  edition  was  ex- 
hausted about  five  years  since,  and,  as  the  work  was  not 
stereotyped,  the  original  publishers  did  not  feel  disposed  to 
run  the  risk  of  issuing  another.  The  call  for  the  work  for 
the  few  years  past,  from  all  parts  of  the  country,  has  been 
constant  and  urgent ;  and,  with  the  belief  that  in  its  revised 
and  improved  form  it  is  calculated  to  do  great  good,  it  is 
new  offered  to  the  public. 

Boston,  September,  1853. 


CONTENTS. 


Chapter  I.  —  Bible  Doctrine  of  Hell. 

Section  T.  —  All  the  passages  in  the  Old  Testament  in  which  the  original 
word  Sheol  ocours,  and  is  rendered  Hell  in  the  common  English 
version 13 

Section  II. —  All  the  passages  in  the  Old  Testament  where  the  Hebrew 
word  Sheol  occurs,  and  is  rendered  Grave  in  the  common  English 
version 15 

Section  III.  —  All  the  passages  in  the  Old  Testament  wherein  the 
Hebrew  word  Sheol  occurs,  and  ia  rendered  Pit  in  the  common 
English  version 16 

Section  IV.  —  All  the  passages  in  the  New  Testament  where  the  Greek 
word  Hades  occurs,  and  is  rendered  Hell  and  Grave  in  the  common 
English  version 16 

Section  V.  —  All  the  passages  in  the  New  Testament  wherein  the  word 
Gehenna  occurs,  in  all  of  which  it  is  rendered  Hell  in  the  common 
English  version 17 

Section  VI.  —  The  only  passage  in  the  Bible  wherein  allusion  is  made 

to  Tartarus,  rendered  Hell  in  the  common  English  version 18 

Section  VII.  —  Statement  of  facts,  showing  that  the  Scripture  writers  did 
not  use  the  words  Sheol,  Hades,  Tartarus,  and  Gehenna,  to  signify  a 
place  of  endless  misery 18 

Chapter  II.  —  Bible  Doctrine  concerning  the  Devil. 

Section  I. — All  the  passages  in  the  Old  Testament  where  the  original 
word  Shaitan  or  Satan  occurs,  in  whatever  way  rendered  in  the  com- 
mon English  version 47 

Section  II. — All  the  passages  in  the  Old   Testament  where   the  word 

Devils  occurs 48 

Section  III.  —  All  the  passages  in  the  New  Testament  where  the  word 

Satan   occurs 49 

Section  IV.  —  All  the  passages  in  the  Bible  in  which  the  terms  Satan  and 

Devil  are  used  to  signify  the  same  thing 50 

Section  V.  —  All  the  passages  in  the  New  Testament  where  the  Greek 
word  Diabolos  occurs,  in  whatever  way  rendered  in  the  common 
English  version 51 

Section  VI. — Statement  of  fiicts,  showing  that  the  terms  Shaitan,  Satan, 
Devils,  and  Diabolos,  were  not  used  by  the  Scripture  writers  to  sig- 
nify a  Fallen  Angel,  or  personal  being  called  the  Devil 52 


10  CONTENTS. 

Chapter  III.  —  Bible  Doctrine  concerning  Demons. 

Bectiou  I.  —  All  the  passages  in  the  Old  Testament  wherein  reference  is 

had   to  Demons 60 

Section  II.  —  All  the  passages  in  the  New  Testament  wherein  allusion  is 

made   to   Demons 60 

Section  III. — Remarks  and  observations  on  Demons,  and  facts  stated, 
showing  that  the  Demons  mentioned  in  the  New  Testament  were  not 
Fallen  Angels 65 

Chapter  IV,  —  Bible  Doctrine  of  Rewards  and  Punishments. 

Section  I.  —  Promises  to  the  obedient 75 

Section  II.  —  Threatenings  to  the  disobedient 79 

Section  III.  —  Instances  of  Divine  punishment  inflicted  in  this  life.  ...  81 
Section  IV.  —  Remarks  on  Rewards  and  Punishments 84 

Chapter  V,  —  On  the  Scripture  usase  and  meaning  of  the  words  Eternity,  End- 
less, Eternal,  Ei^erlasting,  Never,  Forever,  and  Forever  and  Ever. 

Section  I. — Facts   stated  in   relation  to  the   Scripture  usage  of  these 

words 107 

Section  II.  —  Passages  from  the  Bible  in  which  these  words  are  evidently 

used  in  a  limited  sense Ill 

Section  III.  —  Examination  of  all  the  passages  in  the  Bible  where  these 

words  are  applied  to  punishment. 115 

Section  IV.  —  Statement  of  facts,  showing  that  the  fact  of  the  application 
of  these  words  to  punishment  is  no  proof  of  the  doctrine  of  endless 
punishment 163 

Chapter  VT.  —  Bible  Doctrine  of  Judgment. 

Section  I.  —  Those  passages  of  Scripture  which  show  the  manner  of,  the 

time  when,  and  the  place  where,  God  judges  his  creatures 177 

Section  II.  —  Passages  from  the  New  Testament  which  speak  of  judg- 
ment  180 

Section  III.  —  On  the  Greek  terms  Krino,  Krisis,  Krima,  their  different 
forms,  &c.,  rendered  judge,  judgment,  condemned,  condemnation, 
damned,  damnation,  &c.,  in  the  New  Testament 181 

Section  IV.  —  Statement  of  facts  in  relation  to  the  Bible  doctrine  of 
judgment,  and  an  examination  of  those  passages  of  Scripture  which 
by  some  are  supposed  to  teach  the  doctrine  of  a  future  general  judg- 
ment  182 

Chapter  VII.  —  On  the  Second  Coming  of  Christ. 

Section  I.  —  All  the  passages  in  the  New  Testament  which  speak  of  the 

second  coming  of  Christ 204 

Section  II. — Those  passages  which  are  supposed  to  refer  to  Christ's  final 

coming,  at  the  resurrection  of  the  dead 209 

Section  III.  —  Closing  remarks  on  the  coming  of  Christ 210 

Chapter  VIII.  —  On  the  Scripture  usage  of  the  phrases  That  Day,  Last  Day, 
Last  Days,  Last  Time,  Last  Times,  Great  Day,  Day  of  Wrath,  Day  of 
the  Lord,  Sfc. 

Section  I.  —  Passages  from  the  Old  and  New  Testaments  wherein  these 

phrases  occur 221 

Section  II.  —  General  remarks  on  these  phrases 223 

Chapter  IX.  —  On.  the  Scripture  usage  and   meaning  of  the  phrase  End  of 
the  World. 

Section  I.  —  All  the  passages  in  the  Bible,  wherein  this  phrase  occurs.  .    .  228 
Section  II.  —  Remarks  on  the  phrase  End  of  the  World 223 


CONTENTS.  11 

Chapter  X.  —  On  the  Scripture  usage  of  the  word  Fire,  and  the  phrases  Ever, 
lasting.  Eternal,  and  Unquenchable  Fire. 

Section  T.  —  Those  passages  where  the  word  Fire,  and  these  phrases  occur.  238 
Section  II.  —  Brief  remarks  on  the  Scripture  usage  of  the  word  Fire,  and 

these  phrases 241 

Chapter  XI.  —  On  the  Worm   that  dieth  not. 

Section  T.  —  All  the  passages  in  the  Bible  where  the  expression.  Their 

worm  dieth  not,  may  be  found 248 

Section  II.  —  Brief  remarks  on  the  Worm  that  dieth  not 248 

Chapter  XII.  —  Scripture  usage  of  the  phrase  Furnace  of  Fire. 

Section  I.  —  Those  passages  where  the  word  Furnace  and  the  phrase  Fur- 
nace of  Fire  occur 251 

Section  II.  —  Kemarks  on  the   Furnace  of  Fire 252 

Chapter  XIII.  —  On  the  Scripture  usage  of  the  phrases  Lake  of  Fire,  Lake  of 
Fire  and  Brimstone,  and  Second  Death. 

Section  I.  —  All  the  passages  in  the  Bible  where  these  phrases  occur.  .    .  255 
Section  II.  —  Remarks  on  these  phrases 256 

Chapter  XIV.  —  On  the  phrases.  Stand  before  the  Lord,  Stand  before  God, 
Appear  before  God,  and  Presence  of  the  Lord. 

Section  I.  —  Passages  wherein  these  phrases  occur 258 

Section  II.  —  Remarks    on   the    Scripture   usage    and    meaning   of  the 

phrases 2C0 

Chapter  XV.  —  On  the  phrases  Kingdom  of  God,  Kingdom  of  heaven,  A  King- 
dom,  The  Kingdom,  4v. 

Section  I.  —  All  the  passages  in  the  Bible  wherein  the  phrase  Kingdom 

of  God  occurs 2G5 

Section  II.  —  All  the  passages  in  the  Bible  wherein  the  phrase  Kingdom 

of  Heaven  occurs 2C8 

Section  III.  —  Those  passages  in  the  Bible  wherein  the  phrases  The  King- 
dom, A  Kingdom,  Everlasting  Kingdom,  &c.,  occur 270 

Section  IV.  —  Remarks  on  all  these  phrases 271 

Chapter  XVI.  —  On  the  phrases  Eternal  Life  and  Everlasting  Life. 

Section  I.  — All  the  passages  in  the  Bible  where  the  phrase  Eternal  Life 

occurs 277 

Section  II.  —  All  the  passages  in  the  Bible  in  which  the  phrase  Everlast- 
ing Life  occurs 278 

Section  III.  —  Remarks  on  the  phrases  Eternal  and  Everlasting  Life.  .    .  279 

Chapter  XVII.  —  Bible  Doctrine  of  Salvation  and  Damnation. 

Section  I.  —  All  the  passages  in  the  New  Testament  wherein  the  words 
Save,  Saved,  and  Salvation  occur,  and  which  have  reference  to  Gospel 
salvation 282 

Section  II. — Those  passages   in  the    New  Testament  where  the  words 

Damnation,  Damned,  Condemnation,  Condemned,  &c.,  occur.  .    .    .  286 
Section  III.  —  Remarks  on  the  Bible  doctrine  of  salvation  and  damnation.  288 

Chapter  XVIII.  —  On  the  case  of  Judas. 

Section  I.  —  All  the  passages  in  the  Bible  wherein  allusion  is  made  to 

Judas 297 

Section  II.  —  Closing    remarks,   and   a   statement   of  facts    concerning 

Judas 298 


12  CONTENTS. 

Chapter  XIX.  —  On  the  Blasphemy  against  the  Holy   Ghost. 

Section  T.  —  All  the  passages  in  the  Bible  where  the  blasphemy  against 

the  Ilofy  Ghost  is  alluded  to 304 

Section  II.  —  Eemarks  on  the  blasphemy  against  the  Holy  Ghost.  .   .   .304 

Chapter  XX.  —  A  brief  Statement  of  the  principal  Arguments  in  favor  of  TJni- 
vcrsalism  ;  also.  Objections  to  those  Argurnents,  and  Replies  to  those 
Objections 308 

Chapter  XXI.  —  Objections  to  the  Doctrine  of  Endless  Misery 343 

Chapter  XXII.  —  On  the  Authority  of  the  Apostolic  and  Christian  Fathers.  .    .  353 

Chapter  XXIIF.  —  The  Articles  of  Faith,  Plan  of  Church  Government,  and 
Statistics  of  the  Denomination  of  Univtrsalists  in  the  U?iited  States  and 
British  Provinces 362 


CHAPTER    I. 

BIBLE  DOCTEINE  OF  HELL. 


SECTION    I. 


All  the  passages  in  the  Old  Testajient  wherein  the  Hebrew  word  Sheoi 
occurs,  and  is  rendered  Hell  in  the  common  English  Version. 

Deut.  32  :  22.  For  a  fire  is  kindled  in  mine  anger,  and  shall  burn  unto 
the  lowest  hell,  and  shall  consume  the  earth  with  her  increase,  and  set  on 
fire  the  foundations  of  the  mountains. 

Verse  23.  I  will  heap  mischief  upon  them;  I  will  spend  mine  arrows 
upon  them. 

Verse  24.  They  shall  be  burnt  with  hunger,  and  devoured  with  burning 
heat,  and  with  bitter  destruction  :  I  will  also  send  the  teeth  of  beasts  upon 
tliem,  with  poison  of  serpents  of  the  dust. 

Verse  25.  The  sword  without,  and  terror  within,  shall  destroy  both  the 
young  man  and  the  virgin,  the  suckling  also  with  the  man  of  gray  hairs. 

2  Sam.  22  :  6.  The  sorrows  of  hell  comijassed  me  about ;  the  snares  of 
death  prevented  me. 

Verse  7.     In  my  distress  I  called  upon  the  Lord,  and  cried  to  my  God. 

Job  11:8.  Vei'se  7.  Canst  thou  by  searching  find  out  God  ?  canst 
thou  find  out  the  Almighty  to  perfection  ? 

Verse  8.  It  is  as  higli  as  heaven  ;  what  canst  thou  do  ?  deeper  than 
hell ;  what  canst  thou  know  ? 

Job  26  :  6.  Hell  is  naked  before  him,  and  destruction  hath  no  cover- 
ing. 

Psalm  9:17.  The  wicked  shall  be  turned  into  hell,  and  all  the  nations 
that  forget  God. 

Psalm  16:  10.  For  thou  wilt  not  leave  my  soul  in  hell ;  neither  wilt 
thou  suffer  thine  Holy  One  to  see  corruption. 

Psalm  18:5.  The  sori'ows  of  hell  compassed  me  about ;  the  snares  of 
death  prevented  me. 

Verse  6.     In  my  distress  I  called  upon  the  Lord,  and  cried  unto  my  God. 

Psalm  55  15.  Let  death  seize  upon  them,  and  let  them  go  down  quick 
into  hell 

2 


14  BIBLE   DOCTRINE   OF   HELL. 

Psalm  86  :  13.  Verse  12.  I  will  praise  thee,  0  Lord  my  God,  with  all 
my  heart ;  and  I  will  glorify  tliy  name  forevermore. 

Verse  13.  For  great  is  tliy  mercy  toward  me  ;  and  thou  hast  delivered 
my  soul  from  the  lou-cst  hell. 

Psalm  116  :  3.  The  sorrows  of  death  compassed  me,  and  the  pains  of 
hell  gat  hold  upon  me  ;  Ifoxi,nd  trouble  and  sorrow. 

Psalm  lo'J  :  8.  Verse  7.  "Whither  shall  I  go  from  thy  Spirit?  or 
whither  shall  I  flee  from  thy  presence  ? 

Verse  8.  If  I  ascend  up  into  heaven,  thou  art  there  :  if  I  make  my  bed 
in  hell,  behold,  thou  art  there. 

Prov.  5  :  5.     Her  feet  go  down  to  death,  her  steps  take  hold  on  hell. 

Prov.  7  :  27.  Her  house  is  the  way  to  hell,  going  down  to  the  chambers 
of  death. 

Prov.  9  :  18.  But  he  knoweth  not  that  the  dead  are  there  ;  and  that 
her  guests  are  in  the  depths  of  hell. 

Prov.  15  :  11.  Hell  and  destruction  are  before  the  Lord  ;  how  much 
more  then  the  hearts  of  the  children  of  men  ? 

Verse  21.  The  way  of  life  is  above  to  the  wise,  that  he  may  depart  from 
hell  beneath. 

Prov.  23  :  14.  Verse  13.  Withhold  not  correction  from  the  child  :  for 
if  thou  beatest  him  with  the  rod  he  shall  not  die. 

Verse  14.  Thou  shalt  beat  him  with  the  rod,  and  shalt  deliver  his  soul 
from  hell. 

Prov.  27  :  20.  Hell  and  destruction  are  never  full ;  so  the  eyes  of  man 
are  never  satisfied. 

Isaiah  5  :  14.  Verse  13.  Therefore  my  people  are  gone  into  captivity, 
because  they  have  no  knowledge  ;  and  their  honorable  men  are  famished, 
and  tlieir  multitude  dried  up  with  thirst. 

Verse  14.  Therefore  hell  hath  enlarged  herself,  and  opened  her  mouth 
without  measure  ;  and  tlieir  glory,  and  their  multitude,  and  their  pomp, 
and  he  that  rejoiceth,  shall  descend  into  it. 

Isa.  14  :  9.  Hell  from  beneath  is  moved  for  thee  to  meet  thee  at  thy 
coming  :  it  stirretli  up  the  dead  for  thee 

Verse  10.  ^11  they  shall  speak  and  say  unto  thee,  Art  thou  also  become 
weak  as  we .'  art  thou  become  like  unto  us  ? 

Verse  11.  Thy  pomp  is  brought  down  to  the  grave,  and  the  noise  of  thy 
viols  :  the  worm  is  spread  under  thee,  and  the  worms  cover  thee, 

Isa  14  :  15.  Yet  thou  shalt  be  bi-ought  down  to  hell,  to  the  sides  of  the 
pit. 

Isa.  28  :  15.  Because  ye  have  said,  We  have  made  a  covenant  with 
death,  and  with  hell  are  we  at  agreement ;  when  the  overflowing  scourge 
shall  pa^s  through,  it  shall  not  come  unto  us  ;  for  we  have  made  lies  our 
refuge,  and  under  falsehood  have  we  hid  ourselves. 

Verse  18.  And  your  covenant  with  death  shall  be  disannulled,  and  your 
agreement  with  hell  shall  not  stand  ;  when  the  overflowing  scourge  shall 
pass  through,  then  ye  shall  be  trodden  down  by  it. 

Isa.  57  :  9.  And  thou  wentest  to  the  king  with  ointment,  and  didst 
increase  thy  perfumes,  and  didst  send  thy  messengers  far  off,  and  didst 
debase  tliyself  oven  unto  hell. 

Ezek.  31  :  16,  17.  I  made  the  nations  to  shake  at  the  sound  of  his  fall, 
when  I  cast  him  down  to  hell  with  them  that  descend  into  the  pit :  ...  . 
They  also  went  down  into  hell  with  him,  unto  them  that  be  slain  with  the 

Bwoi-d 

Ezek.  32  :  21,  27.  The  strong  among  the  mighty  shall  speak  to  him  out 
of  the  midst  of  hell  with  them  that  help  him  :  they  are  gone  down,  they 
Ue  uncii-cumcised,  slain  by  the  sword       ....  And  they  shall  not  lie  with 


KTBLE    DOCTRINE   OF    HELL.  15 

the  mighty  that  are  fallen  of  the  unoirciimcised,  ■which  are  gone  down  to 
hell  with  their  weapons  oF  war  ;  and  tliey  have  laid  their  swords  unde)* 
tlieir  heads  ;  but  tlieir  iniquities  shall  be  upon  their  bones,  though  they 
were  the  teri-or  of  the  mighty  in  the  land  of  the  living. 

Verse  28.  Yea,  lliou  slialt  be  broken  in  the  midst  of  the  uncircumcised, 
and  shalt  lie  with  tlieni  that  are  slain  with  tlie  sword. 

Amos  0  :  2.  Though  they  dig  into  hell,  thence  shall  my  hand  take  them; 
though  they  climb  up  to  heaven,  thence  will  I  bring  them  down. 

Jonah  2  :  2.  Verse  1.  Then  Jonah  prayed  vmto  the  Loi'd  his  God  out 
of  the  fish 's  belly  ; 

Verse  2.  And  said,  I  cried  by  reason  of  mine  aflBiction  unto  the  Lord, 
and  he  heard  me  ;  out  of  the  belly  of  hell  cried  I,  and  thou  heardest  my 
voice. 

Hab.  2  :  5.  Yea,  also,  because  he  transgresseth  by  wine,  he  is  a  proud 
man,  neither  keepeth  at  home,  who  enlargeth  his  desire  as  hell,  and  is  as 
death,  and  cannot  be  satisfied. 


SECT^ION    II. 

All  the  places  in  the  Old  TESTAJrENT  where  the  Hebrew  word  Sheol  occurs, 
and  is  rendered  Grave  in  the  common  English  Version. 

Gen.  37  :  35.  I  (Jacob)  will  go  down  into  the  grave  unto  my  son 
mourning. 

Gen.  42  :  38.  If  mischief  befall  him  (Benjamin)  by  the  way  in  which  ye 
go,  then  shall  ye  bring  down  my  gray  hairs  with  sorrow  to  the  grave. 

Gen.  44  :  31.  And  tliy  servants  (Judali)  shall  bring  down  the  gray 
hairs  of  thy  servant  our  father  with  sorrow  to  the  grave. 

1  Sam.  2  :  6.  The  Lord  killeth,  and  maketh  alive  :  he  bringeth  down  to 
the  grave,  and  bringeth  up. 

1  Kings  2:6.  Do  therefore  according  to  thy  wisdom,  and  let  not  his 
hoar  head  go  down  to  the  grave  in  peace. 

Verse  D.     But  his  hoar  head  bring  thou  down  to  the  grave  with  bloocL 

Job  7:9.  As  the  cloud  is  consumed  and  vanisheth  away,  so  he  that 
goeth  down  to  the  grave  sliall  come  up  no  more. 

Job  14  :  13.  0  that  thou  wouldst  hide  me  in  the  grave,  that  thou 
wouldst  keep  me  secret  until  thy  wrath  be  past,  that  thou  wouldst  appoint 
me  a  set  time,  and  rememl)er  me. 

Job  17  :  13.  If  I  wait,  the  grave  is  my  house  •  I  have  made  my  bed  in 
the  darkness. 

Job  21  :  13.  They  spend  their  days  in  wealth,  and  in  a  moment  go  down 
to  the  grave. 

Job  24  :  19.  Drought  and  heat  consume  the  snow-waters  ;  so  doth  the 
grave  those  which  have  sinned. 

Psalm  6  :  5.  For  in  death  there  is  no  remembrance  of  thee  :  in  the  grave 
who  shall  give  thee  thanks. 

Psalm  30  :  3.  O  Lord,  thou  hast  brought  up  my  soul  from  the  grave  : 
thou  hast  kept  me  alive,  that  I  should  not  go  down  to  the  pit. 

Psalm  31  :  17.  Let  the  wicked  be  ashamed,  and  let  Ihtm  be  silent  in 
the  grave. 

Psalm  49  :  14,  -15.  Like  sheep  they  are  laid  in  //.  c  r,  iv  death  shall 
feed  on  them  ;  and  the  upright  shall  have  dominion  uv°.r  Kh^.xL  'u  tiiC  "loru- 


16 


BIBLE   DOCTRINE   OF   HELL. 


ing  ;  and  their  beauty  shall  consume  in  the  grave  from  their  dwelling.  But 
God  will  redeem  my  soul  from  the  power  of  the  grave  ;  for  he  shall  receive  me. 

Psalm  b8  :  3.  for  my  soul  is  full  of  troubles,  and  my  life  draweth  nigh 
unto  the  grave. 

Psalm  89  :  48.  What  man  is  he  that  livetli,  and  shall  not  see  death  ? 
shall  he  deliver  his  soul  from  the  hand  of  the  grave  1 

Psalm  141  :  7.  Our  bones  are  scattered  at  the  grave's  mouth,  as  when 
one  who  cutteth  and  cleaveth  wood  upon  the  earth. 

Prov.  1  :  12.  Let  us  swallow  them  up  alive,  as  the  grave;  and  whole, 
as  those  that  go  down  into  the  pit. 

Prov.  30  :  16.  The  grave  ;  and  the  barren  womb  ;  the  earth  that  is  not 
filled  with  water  ;  and  the  fire,  that  saith  not,  It  is  enough. 

Eccl.  9  :  10.  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might ; 
for  there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in  the  grave 
whither  thou  goest. 

Cant.  8  :  6.  Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon  thine 
nrm  :  for  love  is  strong  as  death  :  jealousy  is  cruel  as  the  grave:  the  coals 
thereof  are  coals  of  fire,  which  hath  a  most  vehement  flame. 

Isaiah  14  :  11.  Thy  pomp  is  brought  down  to  the  grave,  and  the  noise 
«f  thy  viols  ;  the  worm  is  spread  under  thee,  and  the  worms  cover  thee. 

Isa.  88  :  10.  I  said,  in  the  cutting  oif  of  my  days,  I  shall  go  to  the  gates 
of  the  grave  :  I  am  deprived  of  the  residue  of  my  years. 

Verse  18.  For  the  grave  cannot  praise  thee  ;  death  cannot  celebrate 
thee  ;  they  that  go  down  into  the  pit  cannot  hope  for  thy  truth. 

Hosea  14  :  14.  I  will  ransom  them  from  the  power  of  the  grave;  I  will 
redeem  them  from  death  :  0  death,  I  will  be  thy  plagues  ;  0  grave,  I  will 
be  thy  destruction  :  repentance  shall  be  hid  from  mine  eyes. 


SECTION    III. 

Jill  the  passages  in  the  Old  Testabient  wherein  the  word  Sheol  occurs,  and 
is  rendered  Pit  in  the  common  English  Version. 

Num.  16  :  30.  But  if  the  Lord  make  a  new  thing,  and  the  earth  open 
lier  mouth,  and  swallow  them  up,  witli  all  that  appertain  unto  them,  and 
they  go  down  quick  into  the  pit,  then  ye  shall  understand  that  these  men 
have  provoked  the  Lord. 

Num.  10  :  33.  They,  and  all  that  appertained  to  them,  went  down  alive 
into  the  pit,  and  the  earth  closed  upon  them  :  and  they  perished  from 
among  the  congregation. 

Job  17  :  16.  They  shall  go  down  to  the  bars  of  the  pit,  when  our  rest 
together  is  in  the  dust. 


SECTION    IV. 

All  the  places  in  the  New  Testament  xvhere  the  Greek  word  Hades  occurs, 
and  is  rendered  Hell,  and  Grave,  in  the  common  English  version. 

Matthew  11  :  23.   And  thou,  Capei-naum,  which  art  exalted  unto  heaven, 
Bhalt  be  brought  down  to  hell :  for  if  the  mighty  works,  whicli  have  been 


BIELE   DOCTRINE   OF    IlELL.  17 

done  in  thee,  had  been  done  in  Sodom,  it  Tvould  have  remained  until  this 
day. 

Matt.  16  :  18.  And  I  say  also  unto  thw.  That  thou  art  Peter  :  and  upon 
this  rock  I  will  build  my  church  ;  and  the  gates  of  hell  snail  not  prevail 
against  it. 

Luke  10  :  15.  And  thou,  Capernaum,  which  art  exalted  to  heaven,  shalt 
be  thrust  down  to  hell. 

Luke  10  :  23.  And  in  hell  he  lifted  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  otf,  and  Lazarus  in  his  bosom. 

Acts  2  :  27,  31.     Because  thou  wilt  not  leave  my  soul  in  hell,  neither 

wilt  thou  sufiFer  thine  Holy  One  to  see  corruption He,  seeing  this 

before,  spake  of  the  resurrection  of  Christ,  that  his  soul  was  not  left  in  hell, 
neitlier  his  flesh  did  see  corruption. 

1  Cor.  15  :  55.  0  death,  where  is  thy  sting  ?  0  grave,  where  is  thy 
victory  ? 

Rev.  1:18.  I  am  he  that  liveth,  and  was  dead  ;  and,  behold,  I  am  alive 
forevermore.  Amen  ;  and  have  tlie  keys  of  hell  and  of  death. 

Rev.  6  :  8.  And  I  looked,  and  behold,  a  pale  horse  ;  and  his  name  that 
sat  on  him  was  Death,  and  hell  followed  with  him  ;  and  power  was  given 
unto  them  over  the  fourth  part  of  the  earth,  to  kill  with  sword,  and  with 
hunger,  and  with  death,  and  with  the  beasts  of  the  earth. 

Rev.  20  :  13.  And  tlie  sea  gave  up  the  dead  which  were  in  it ;  and 
death  and  hell  delivered  up  the  dead  which  were  in  them  :  and  they  were 
judged  every  man  according  to  their  works. 

Verse  14.  And  death  and  hell  were  cast  into  the  lake  of  fire.  This  ifl 
the  second  death. 


SECTION    V. 

All  the  passages  in  the  New  Testament  wherein  the  word  Gehenna  occurs, 
in  all  of  which  it  is  rendered  Hell  in  the  common  English  Version. 

Matthew  5  :  22,  But  I  say  unto  you.  That  whosoever  is  angry  with  hif« 
brother  without  a  cause  shall  be  in  danger  of  the  judgment :  and  wliosoever 
shall  say  to  his  brother,  Raca,  shall  be  in  danger  of  the  council  :  but  who 
soever  shall  say.  Thou  fool,  shall  be  in  danger  of  hell-fire. 

Verse  29.  And  if  thy  right  eye  oiiend  thee,  pluck  it  out,  and  cast  H 
from  thee  :  for  it  is  profitable  for  thee  that  one  of  thy  members  should  per 
ish,  and  not  that  thy  whole  body  should  be  cast  into  hell. 

Verse  30.  And  if  thy  right  hand  offend  thee,  cut  it  off,  and  cast  it  from 
thee  :  for  it  is  profitable  for  thee  that  one  of  thy  members  should  perish, 
and  not  that  thy  whole  body  should  be  cast  mto  hell. 

Matt.  10  :  28.  And  fear  not  them  which  kill  the  body,  but  are  not  able 
to  kill  the  soul ;  but  rather  fear  him  which  is  able  to  destroy  both  soul  and 
body  in  hell. 

Matt.  18  :  9.  And  if  thine  eye  offend  thee,  pluck  it  out,  and  cast  it  from 
thee  :  it  is  better  for  thee  to  enter  into  life  with  one  eye,  rather  than  having 
two  eyes  to  be  cast  into  hell-fire. 

Matt.  28  :  15.     Woe  unto  you.  Scribes  and  Pharisees,  hypocrites  '  for  ye 
compass  sea  and  land  to  make  one  proselyte  ;  and  when  he  is  aade,  J9 
make  him  twofold  more  the  child  of  hell  than  yourselves. 
2^ 


18  BIBLE    DOCTKINE   OF   HELL. 

Verse  33.  Ye  serpents,  ye  generation  of  vipers  !  how  can  ye  escape  the 
damnation  of  hell  ? 

Mark  y  :  43.  And  if  thy  hand  offend  thee,  cut  it  off :  it  is  better  for 
thee  to  enter  into  life  maimed,  than  having  two  hands  to  go  into  hell,  into 
the  fire  that  never  shall  be  quenched. 

Verse  45.  And  if  thy  foot  otfend  thee,  cut  it  off :  it  is  better  for  thee  to 
enter  halt  into  life,  than  having  two  feet  to  be  cast  into  hell,  into  the  fii-e 
that  never  shall  be  quenched. 

Verse  47.  And  if  thine  eye  offend  thee,  pluck  it  out :  it  is  better  for 
thee  to  enter  into  the  kingdom  of  God  with  one  eye,  than  having  two  eyes 
to  be  cast  into  hell-fire. 

Luke  12  :  5.  But  I  will  forewarn  you  whom  you  shall  fear  :  Fear  him 
which,  after  he  hath  killed,  hath  power  to  cast  into  hell ;  yea,  I  say  unto 
you,  fear  him. 

James  3  :  6.  And  the  tongue  is  a  fire,  a  world  of  iniquity :  so  is  the 
tongue  among  our  members,  that  it  defileth  the  whole  body,  and  setteth  on 
fire  the  course  of  nature  ;  and  it  is  set  on  fire  of  hell. 


SECTION    VI. 

Tlie  only  passage  in  the  Bible  wherein  allusion  is  made  to  Taktahos,— 
rendered  Hell  in  the  common  English  Version. 

2  Peter  2  :  4.  For  if  God  spared  not  the  angels  that  sinned,  but  cast 
them  down  to  hell,  and  delivered  them  into  chains  of  darkness,  to  be 
reserved  unto  judgment. 


SECTION    VII. 

Statement  of  facts,  showing  that  the  sacred  writers  did  not  use  the  ivords 
Sheol,  Hades,  Taktahos,  and  Gehenna,  to  signify  a  place  of  Endless 
Misery. 

SHEOL.  —  This  word  occurs  sixty-four  times  in  the  Bible,  and 
is  rendered  thirty-two  times  hell,  twenty-nine  times  grave,  and 
three  times  pit.  That  it  does  not  signify  a  place  of  endless  misery 
is  evident  from  the  following  facts. 

1.  The  connection  of  those  passages  where  it  is  rendered  hell 
Bhows  that  no  reference  is  had  to  a  future  state  of  existence.  There- 
fore, there  is  no  proof  that  this  hell  is  in  any  other  world  than  the 
one  in  which  we  live.  The  first  time  it  is  rendered  hell,  and  of 
course  the  first  time  the  word  hell .  occurs  in  the  Bible,  is  in  Dcut. 
32 :  22.  By  examining  the  hell  there  ispoken  of,  it  will  be  seen 
that  it  was  the  "  lowest  hell,"  and  that  it  was  to  "  co7isume  the 


BIBLE   DOCTRINE   OP   HELL.  19 

sarth  with  her  increase,  and  set  on  fire  the  foundations  of  tlie 
viountains.^''  Here  fire  is  evidently  used  as  a  figure  of  punish 
ment.  Tlie  nature  of  this  punishment  may  be  learned  fi'om  verso 
twenty-four,  "  They  shall  be  burnt  with  hunger,  and  devoured 
with  burning  heat,  and  with  bitter  destruction  :  I  will  also  send 
the  teeth  of  beasts  upon  them,  with  poison  of  serpents  of  the  dust.'' 
All  this  was  of  course  to  take  place  here  on  the  earth.  The  next 
time  it  is  rendered  hell  is  in  2  Sam.  22  :  6,  where  David  says, 
"  The  sorrows  of  hell  compassed  me  about,"  &c.  The  nature  of 
this  hell  may  be  learned  from  verse  seven.  "  In  my  distress  I 
called  upon  the  Lord,  and  cried  to  my  God."  Again,  in  Ps.  18  : 
5,  David  says,  "  The  sorrows  of  hell  compassed  me  about ;  the 
snares  of  death  prevented  me."  Verse  6,  "  In  my  distress  I 
called  upon  the  Lord,"  &c.  In  Ezek.  32  :  27,  hell  plainly 
signifies  the  literal  grave.  "  And  they  shall  not  lie  with  the 
mighty  that  are  fallen  of  the  uncircumcised,  which  are  gone  down 
to  hell  with  their  weapons  of  war ;  and  they  have  laid  their  swords 
under  their  heads.''  If  the  reader  will  examine  every  passage 
where  the  word  sheol  occurs,  and  is  rendered  hell,  with  the  connec- 
tion in  which  they  are  found,  he  will  see  no  reason  for  supposing 
this  hell  to  be  in  another  world. 

2.  Both  David  and  Jonah  are  represented  as  being  in  hell,  ind 
David  is  not  only  represented  as  being  in  hell,  but  as  being  in  the 
lowest  hell ;  and  yet  both  of  these  individuals  were  alive,  and  on 
the  earth.  Jonah  2 :  2,  "  Out  of  the  belly  of  hell  cried  I,  and 
thou  heardest  my  voice."  Certainly,  Jonah  could  not  cry  out  of 
the  belly  of  hell  unless  he  was  in  hell.  By  consulting  verse  one, 
it  will  be  seen  that  this  hell  was  the  fish's  belly.  Ps.  116  :  3, 
"  The  sorrows  of  death  compassed  me,  and  the  pains  oi  hell  gat  hold 
upon  me."  To  learn  the  nature  of  this  hell,  see  the  next  words. 
"  /  found  trouble  and  sorrow.'''  Ps.  86  :  12,  13,  "  I  will  praise 
thee,  0  Lord  my  God,  with  all  my  heart ;  and  I  will  glorify  thy 
name  forevermore.  For  great  is  thy  mercy  towards  me ;  and  thou 
hast  delivered  my  soul  from  the  lowest  hell."  We  learn  from  this 
that  it  is  not  necessary  to  go  into  another  world  to  find  the  lotvesi 
hell.  Unless  it  can  be  shown  that  there  is  a  hell  lower  than  the 
loiuest,  it  is  in  vain  to  talk  about  any  other  hell  than  that  which 
exists  in  this  world.     It  is  sometimes  said  that  "  from  hell  there  ia 


20 


BIBLE   DOCTRINE   OF   HELL. 


no  redemption."     But  we  here  read  of  a  man  who  was  redeemed 
from  the  lowest  hell. 

3.  God  is  represented  as  being  in  hell.  Ps.  139  :  8,  "  If  1 
make  my  bed  in  hell,  behold,  thou  (God)  art  there."  Hell  here 
signifies  the  invisible  state  of  the  dead  ;  or  perhaps  the  literal  grave. 
The  obvious  meaning  of  the  psalmist  is,  that  death  could  not  carry 
him  beyond  the  reach  of  God's  presence. 

4.  David  and  Jonah  are  not  only  represented  as  having  been  in 
hell  and  as  having  been  delivered  from  it,  but  the  soul  of  David  is 
spoken  of  as  having  been  delivered  from  hell.  Ps.  30  :  3,  "  O 
Lord,  thou  hast  brought  up  my  soid  from  the  grave  "  (sheol).  By 
soul,  here,  David  evidently  means  himself,  his  own  person ;  and  by 
sheol,  the  literal  grave,  or  invisible  state  of  the  dead.  See  the  nest 
words :  "  Thou  hast  kept  me  alive,  that  I  should  not  go  down  to 
the  pit." 

5.  God  is  represented  as  bringing  men  up  from  sheol.  1  Sam. 
2:6,"  He  (God)  bringeth  down  to  the  grave  [sheol),  and  bringeth 
up."  By  those  who  believe  in  a  place  of  endless  misery,  called 
hell,  in  a  future  world,  it  is  thought  that  when  once  a  person  gets 
to  hell  his  doom  is  sealed  forever,  and  that  there  is  no  prospect  of 
his  ever  coming  up.  But,  if  sheol  in  the  text  just  quoted  means  a 
place  of  endless  misery,  this  opinion  must  be  given  up. 

6.  God  is  not  only  represented  as  bringing  men  up  from  slteol, 
but  the  Psalmist  expresses  satisfaction  in  the  prospect  of  the 
redemption  of  his  soul  from  shed.  Ps.  49  :  15,  "  But  God  will 
redeem  my  soul  from  the  power  of  the  grave  "  {sheol).  Now,  if 
the  word  soul  here  means  the  immortal  part  of  man,, and  the  word 
eheol  a  place  of  misery  after  death,  then  it  needs  no  proof  that  the 
Psalmist  expected  that  the  soul  would  go  to  this  hell,  and  afterwards 
be  delivered  from  it. 

7.  The  patriarch  Jacob  expressed  himself  as  if  he  expected  to  go 
to  sheol.  See  Gen.  37  :  35,  42  :  38,  and  44  :  31.  But  does  any 
man  believe  that  this  good  old  man  expected  to  go  to  a  place  of 
either  limited  or  endless  misery  after  death  ?  Certainly  not.  But, 
if  sheol  signifies  a  place  of  misery  after  death,  Jacob  certainly 
expected  to  go  there. 

8.  To  suppose  that  sheol  signifies  a  place  of  endless  misery  after 
death,  is  to  suppose  that  David,  so  far  from  being  a  man  "  after 
God's  own  heart,"  was  a  perfect  monster  in  cruelty.     In  1  Kings 


BIBLE    DOCTRINE   OF    UELL,  21 

2  :  6,  he  enjoins  it  upon  his  son  Solomon  not  to  let  the  "  hoar  head 
Df  Joab  go  down  to  the  grave  (s/ieol)  in  peace."  In  verse  9  he 
enjoins  it  upon  him  to  "  bring  down  the  hoar  head  of  Shimei  to  the 
grave  {sheol)  with  blood."  And  in  Ps.  55  :  15,  he  says  of  his 
enemies,  "  Let  death  seize  upon  them,  and  let  them  go  down  quick 
into  hell "  (sheol). 

9.  The  pious  and  patient  Job  prays  that  he  might  be  hid  in  sheol. 
See  Job  14  :  13.  But,  is  it  to  be  supposed  that  Job  wished  to  be 
hid  in  a  place  of  endless  misery  ? 

10.  Sheol  is  represented  as  a  place  from  the  power  of  which  it 
is  impossible  for  any  man,  good  or  bad,  to  deliver  himself.  Ps. 
89 :  48,  "  What  man  is  he  that  liveth  and  shall  not  see  death  ? 
Shall  he  deliver  his  soul  from  the  hand  of  the  grave  (sheol)  ?  "  This 
question  is  one  which  was  designed  to  involve  its  own  answer,  and 
that  answer  was  designed  to  be  a  negative  one.  Hence,  if  wo 
understand  the  words  soul  and  sheol  here  as  they  have  been  com- 
monly understood,  then  the  text  afl&rms  that  the  souls  of  all  men 
will  go  to  a  place  of  endless  misery. 

11.  The  bones  of  the  Jewish  people  are  represented  as  being 
scattered  at  the  mouth  of  sheol.  See  Ps.  141  :  7.  But,  is  it  to  be 
believed  that  the  bones  of  these  people  were  scattered  at  the  mouth 
of  a  place  of  endless  misery  in  another  world  ? 

12.  Sheol  is  represented  as  a  place  where  "  there  is  no  work,  nor 
device,  nor  knovdedge,  nor  wisdom."  See  Eccl.  9  :  10.  But,  if 
there  is  no  icork  there,  of  course  it  cannot  be  a  place  where  devils 
are  at  loork  tormenting  men.  If  there  is  no  device  there,  it  cannot 
be  a  place  where  devils  are  contriving  how  they  may  best  torment 
their  subjects.  And  if  there  is  no  knowledge  there,  of  course  it 
cannot  be  a  place  of  misery. 

13.  The  good  old  king  Hezekiah,  during  his  sickness,  expressed 
himself  as  if  he  should  die,  and  go  to  sheol.  See  Isa.  38  :  10. 
But  no  man  believes  that  Hezekiah  expected  to  go  to  a  place  of 
endless  misery. 

14.  Korah,  Dathan  and  Abiram,  and  their  company,  and  their 
wives  and  their  little  ones,  are  represented  as  having  gone  down 
alive  into  sheol.  See  Num.  16  :  27 — 33.  Here  we  learn  that  it 
is  not  even  necessary  to  die  in  order  to  go  to  sheol.  And,  as  these 
persons  went  alive  into  sheol,  —  that  is,  went  into  sheol  while  living, 
—  hence  this  sheol  must  have  been  in  this  world. 


22  BIBLE    DOCTRINE   OF    HELL. 

15.  God  speaks  in  the  Bible  of  ransoming  mankind  from  sheol. 
Hosea  13  :  17,  "  I  will  ransom  them  from  the  power  of  the  grave  " 
(sheol).  By  those  who  believe  in  a  place  of  endless  misery  it  is 
thought  that  for  those  who  will  be  doomed  to  that  gloomy  prison  of 
despair  there  can  be  no  ransom.  But  this  text  certainly  teaches 
that  for  those  who  were  in  sheol  there  was  a  ransom. 

16.  Sheol  is  destined  to  be  destroyed.  Hosea  13  :  17,  "  0 
grave  (sheol),  I  will  be  thy  destriLCtion."  Now,  whether  this  sheol 
is  in  this  world  or  another,  or  whether  it  is  a  place  of  misery  or 
not,  one  thing  is  certain :  it  is  destined  to  be  destroyed.  The 
reader  will  bear  in  mind  that  this  is  the  only  word  rendered  hell  in 
the  Old  Testament.  How  can  that  be  a  place  of  endless  misery 
which  is  itself  to  come  to  an  end,  and  cease  to  exist  ? 

17.  Sheol  and  Saul  are  synonymous  in  their  meaning.  Saul  is 
merely  a  different  pronunciation  of  the  word  sheol,  in  consequence 
of  its  being  differently  pointed.  Now,  one  of  the  kings  of  Israel, 
and  one  of  the  apostles  of  Christ,  were  both  named  Saul.  If  the 
parents  of  king  Saul,  and  the  parents  of  Saul  of  Tarsus,  had  under- 
stood sheol  to  mean  a  place  of  either  limited  or  endless  misery,  is  it 
likely  they  would  have  named  one  of  their  children  after  such  a 
place  ?  What  parent,  in  our  day,  would  name  a  child  hell,  and  at 
the  same  time  understand  this  word  to  mean  a  place  of  endless 
misery  ?  The  parents  of  the  persons  referred  to  above  undoubtedly 
understood  the  word  sheol  in  its  true  sense,  namely,  "  to  crave,  to 
demand,  to  ask,"  or  that  in  relation  to  which  we  desired  information, 
as  the  unseen  or  invisible  state  of  the  dead. 

18.  Sheol  is  denominated  Sipit.  Ps.  88  :  3,  4,  "  My  life  draw- 
eth  nigh  unto  the  grave  (sheol).  I  am  counted  with  them  that  go 
down  into  the  pit"  Prov.  1  :  12,  "  Let  us  swallow  them  up 
alive,  as  the  grave  ;  and  whole,  as  those  that  go  down  to  the  pit." 
See,  also,  Isa.  14  :  15  ;  and  38  :  18,  19;  Ezek.  31 :  16.  It  waa 
customary  among  the  Jews  to  deposit  their  dead  in  deep  pits,  or 
caves,  which  were  numerous  in  their  country,  frequently  extending 
far  under  ground,  and  which  were  sufficiently  capacious  to  contain  a 
large  number  of  dead  bodies.  Hence  arose  the  expression  "  depths 
of  sheol"  or  " deepest  sheol ;  "  and  hence  it  is  that  sheol  is  denom- 
inated a  pit,  The  allusion,  in  the  above  texts,  evidently  is  to  the 
manner  in  which  the  Jews  were  accustomed  to  dispose  of  their  dead, 
and  not  to  a  place  of  endless  misery. 


BIBLE   DOCTRINE   OF    UELL.  23 

19.  Shcol  is  said  to  have  a  mouth,  or  place  of  entrance.  See  Pa. 
141  :  7  ;  Isa.  5  :  14.  The  allusion  is  to  the  mouth  of  the  caocs 
in  which  the  Jews  deposited  their  dead. 

20.  Shcol  is  said  to  have  bars.  Job  17  :  IG,  "  They  shall  go 
down  to  the  bars  of  the  pit"  [sheol).  Here  is  an  allusion  to  the 
fact  that  the  burial-places  of  the  Jews,  or,  rather,  the  entrances  to 
them,  were  guarded  by  bars  and  gates. 

21.  Sheol  is  spoken  of  as  having  sides.  Isa.  14  :  15,  "  Thou 
shalt  be  brought  down  to  hell,  to  the  sides  of  the  pit."  The  allu- 
sion is  to  the  fact  that  the  Hebrews  often  deposited  their  dead,  and 
in  great  numbers,  too,  in  places  excavated  from  the  side  of  the  cave, 
or  pit,  which  was  selected  as  the  burial-place. 

22.  Sheol  is  associated  with  the  base  of  mountains.  See  Deut. 
32  :  22.  The  burial-places  of  the  Jews  were  sometimes  located  at 
the  base  of  mountains,  and  in  the  mountains'  sides.  In  the  text 
just  quoted  the  allusion  is  to  this  fact. 

23.  The  inmates  of  sheol  are  said  to  be  in  the  dust.  Job  17  : 
16,  "  They  shall  go  down  to  the  bars  of  the  pit  (sheol),  where  our 
rest  together  is  in  the  dust."  If  the  word  sheol  here  signifies  a 
place  ol  endless  misery,  then  this  text  teaches  us  that,  so  far  from 
this  place  being  located  in  the  spirit  world,  it  is  located  in  the  dust 
of  the  earth. 

24.  Sheol  is  spoken  of  as  a  place  of  resort  to  escape  punishment. 
Amos  7  :  2,  "  Though  they  dig  into  hell,  thence  shall  my  hand 
take  them."  "  The  allusion  is  to  the  escape  of  criminals  from  the 
officers  of  justice.  They  might  dig  into  the  pits  and  caves  of  the 
earth  (the  burial-places),  yet  the  omniscient  eye  of  God  could  not  be 
eluded,  nor  his  justice  evaded."  The  criminal,  then,  instead  of 
being  sent  to  sheol  to  be  punished,  was  to  be  brought  out  to  receive 
the  merited  punishment.  Tliis  idea,  although  plainly  inculcated  by 
the  Bible,  is  at  direct  variance  with  the  common  opinion. 

25.  The  contents  of  sheol  are  said  to  be :  1.  Gray  hairs.  Gen. 
37  :  35,  and  42  :  38,  and  44  :  29,  31 ;  2.  Hoary  heads,  1  Kings 
2  :  6,  9  ;  3.  Bones,  Ps.  141  :  7  ;  4.  Sheep,  Ps.  49  :  14 ;  5.  Houses 
and  goods.  Num.  16  :  32,  33 ;  6.  Swords  and  other  weapons  of 
tear,  Ezek.  32  :  27.  Surely  no  one  will  contend  that  these  things 
are  contained  in  a  place  of  endless  misery,  in  the  spirit  world ! 

26.  The  inmates  of  sheol  are  called  t/ie  dead,  the  slain,  etc.,  Isa. 
14 :  9 ;  Ezek.  31 :  17,  and  32  :  21.     Certainly  it  could  not  be 


24 


BIBLE   DOCTRINE   OF    HELL. 


said  of  immortal  souls,  in  a  place  of  endless  misery,  that  they  were 
doad,  slain,  etc.  This  language  was  evidently  used  with  reference 
to  those  whose  animal  life  had  been  destroyed,  and  whose  dead 
bodies  had  been  consigned  to  the  grave. 

27.  Sheol  is  used  to  signify  a  state  of  moral  impurity,  2  Sam. 

22  :  6;  Ps.  18  :  5,  and  30 :  3,  and  84  :  13,  and  116  :  3 ;  Prov. 

23  :  14,  and  5  :  5,  and  9  :  18  ;  Isa.  57  :  9.  The  grave  is  a  place 
of  physical  defilement  and  death,  and  might,  therefore,  with  gi*eat 
propriety,  be  used  as  an  emblem  of  moral  impurity,  defilement  and 
death. 

28.  Sheol  is  often  used  as  a  term  synonymous  with  death,  Isa. 
38  :  18,  and  28  :  15,  18 ;  Ps.  55  :  15  ;  Cant.  8:6;  Prov.  5:5; 
Hosea  13  :  14.  Death  precedes,  the  grave  follows  in  quick  suc- 
cession. Hence  the  propriety  of  using  the  terms  death  and  grave 
as  synonymous. 

29.  The  inmates  of  sheol  are  said  to  consume  and  vanish  aicay, 
and  to  be  eaten  zip  of  worvis,  Job  7  :  9,  and  24  :  19 ;  Ps.  49  : 
14.  Do  the  believers  in  a  place  of  endless  misery  believe  that 
immortal  souls  will  there  coiuume,  vanish  away,  and  be  eaten  up 
of  viorms  ?  Surely  this  language  can  have  no  other  reference  than 
to  the  dead  bodies  of  men  after  they  are  deposited  in  the  grave. 

30.  Sheol  is  spoken  of  as  a  place  o^  rest.  Job  17  :  16,  "  They 
shall  go  down  to  the  bars  of  the  pit  [sheol),  where  our  rest  together 
is  in  the  dust."  A  place  of  misei-y  could  not  certainly  be  regarded 
as  a  place  of  rest.     Hence  sheol  here  does  not  signify  such  a  place. 

31.  Sheol  is  spoken  of  as  a  place  of  silence,  Ps.  31  :  17.  If  it 
be  a  place  of  silence,  then  it  cannot  be  a  place  from  which  the  cries, 
groans,  shrieks,  bowlings,  imprecations  and  blasphemies,  of  the 
damned  will  be  forever  ascending. 

32.  Sheol  is  spoken  of  as  a  place  of  absolute  and  entire  uncon- 
sciousness. Ps.  6  :  5,  "  In  death  there  is  7io  remembrance  of  thee ; 
in  the  grave  [sheol)  who  shall  give  thee  thanks?"  Isa.  38  :  18, 
"  The  grave  [sheol)  cannot  praise  thee ;  death  cannot  celebrate 
thee."  Eccl.  9  :  10,  "  There  is  no  work,  nor  device,  nor  knowledge, 
nor  wisdom,  in  the  grave  [sheol]  whither  thou  goest."  It  needs  no 
argument  to  prove  that  a  place  of  utter  unconsciousness  cannot  be  a 
place  of  either  limited  or  endless  misery. 

33.  Sheol  is  used  as  synonymous  with  Keler.  Is.  14  :  11, 
■*  Thy  pomp  is  brought  down  to  the  grave  (sheol),  and  the  noise  of 


BIBLE    DOCTUIXK    OF    HULL.  'ZO 

thy  viols  :  the  worm  is  spread  under  thee,  and  the  worms  cover 
thee."  Verse  10,  "  But  thou  art  cast  out  of  thy  grave  {keber) 
like  an  abominable  branch,  and  as  the  remnant  of  those  that  arc 
slain,  thrust  through  with  a  sword,  that  go  down  to  the  stones  of 
the  pit;  as  a  carcass  trodden  under  feet."  Ezek.  32:  21 — 27, 
"  The  strong  among  the  mighty  shall  speak  to  him  out  of  the  niid.«t 
of  hell  (sheol),  with  thorn  that  help  him;  they  are  gone  down,  they 
lie  uncircumcised,  slain  by  the  sword.  Asshur  is  tlicre,  and  all  her 
company;  his  graves  [keber)  are  about  him,  all  of  them  slain,  fallen 
by  the  sword.  Whose  graves  [keber)  are  set  in  the  sides  of  the 
pit,  and  her  company  is  round  about  her  grave  [keber) ;  all  of  them 
slain,  fallen  by  the  sword,  which  caused  terror  in  the  land  of  the 
living.  There  is  Elam,  and  all  her  multitude  round  about  her 
grave  [keber),  all  of  them  slain,  fallen  by  the  sword,  which  aro 
gone  down  uncircumcised  into  the  nether  parts  of  the  earth,  which 
caused  their  terror  in  the  land  of  the  living ;  yet  they  have  borne 
their  shame  with  them  that  go  down  to  the  pit.  They  have  set  her 
a  bed  in  the  midst  of  the  slain  with  all  her  multitude;  her  graves 

[keber)  are  round  about  him There  is  Meshech,  Tubal,  and 

all  her  multitude;  her  graves  [keber)  are  round  about  him 

And  they  shall  not  lie  with  the  mighty  that  are  fallen  of  the  uncir- 
cumcised, which  are  gone  down  to  hell  [sheol)  with  their  weapons 
of  war ;  and  they  have  laid  their  swords  under  their  heads ;  but 
their  iniquities  shall  be  upon  their  bones,  though  they  were  the 
terror  of  the  mighty  in  the  land  of  the  living." 

All  admit  that  the  Hebrew  word  keber  signifies  the  literal  grave. 
Every  one  can  see  that  in  the  above  texts  sheol  and  keber  are  used 
as  synonymous  terms.  In  Isa.  14  :  11,  it  is  said  of  the  king  of 
Babylon,  "  Thy  pomp  is  bi'ought  down  to  the  grave  [sheol),  and  the 
noise  of  thy  viols  ;  the  tcorm  is  spread  under  thee,  and  the  worms 
cover  theey  In  verse  19  he  is  said  to  be  cast  out  of  his  grave 
[keber)  "  as  an  abominable  branch,  as  a  carcass  trodden  under  foot ^ 
The  loorms  of  sheol,  and  the  carcass  in  keber,  have  the  same  refer- 
ence. The  expression,  sides  of  the  pit,  used  in  connection  with 
sheol,  verse  15,  and  the  stones  of  the  pit,  mentioned  in  connection 
with  keber,  verse  19,  are  evidently  the  same.  The  dead  of  sheol, 
verse  9  of  this  chapter,  and  the  slain  of  keber,  verse  19,  signify 
precisely  the  same  thing. 

In  Ezek.  32  :  21,  27,  the  inmates  of  sheol  are  said  to  be  slain, 


26  BIBLE    DOCTRINE   OF    HELL. 

to  be  laid  Avith  the  uncircumcised,  and  to  have  their  swm'ds  laid 
under  their  heads.  In  verses  22,  23,  24,  25,  26,  the  same  or 
similar  expressions  are  used  in  connection  with  keber.  The  only 
difference  in  the  usage  of  these  terms  is,  that,  whereas  sheol  is 
always  used  in  the  singular  number,  keber  is  often  used  in  the 
plural  number.  But  it  must  be  borne  in  mind  that  sheol  was  the 
common  receptacle  of  all  the  dead,  good,  bad,  and  indifferent.  All 
went  to  sheol,  whether  they  were  buried  in  tombs,  sepulchres 
graves,  caves  or  pits;  yea,  whether  they  were  burned  with  fire 
devoured  by  wild  beasts,  or  left  unburied.  Sheol  signifies  the  state 
of  the  dead  in  general ;  it  does  not  signify  a  particular  grave.  It 
was  not  a  thing  of  individual  appropriation,  as  the  grave,  or  keber, 
was,  but  a  state  or  condition  common  to  all  the  dead.  It  was  very 
proper,  then,  that  it  should  be  used  in  the  singular  number ;  for, 
although  the  graves,  or  kebers,  were  many,  there  was  but  one  sheol 
for  all. 

34.  If  the  reader  will  examine  every  passage  where  the  word 
sheol  occurs,  he  will  see  that  it  is  used  in  two  different  senses,  the 
one  literal,  and  the  other  figurative.  It  is  used  in  a  literal  sense  to 
signify  the  grave,  or,  as  some  suppose,  the  invisible  state  of  the 
dead.     It  is  used  in  a  figurative  sense  to  denote  trouble  and  sorrow. 

35.  Ps.  9  :  17,  is  supposed  by  some  to  teach  the  doctrine  of 
endless  hell  torments ;  but  the  reader  will  bear  in  mind  that  the 
hell,  or  sheol,  there  spoken  of  is  either  the  same  as  that  in  which 
David  was  while  living  here  in  this  world,  or  the  same  as  that  into 
which  Jacob  expected  to  go,  in  which  Job  prayed  to  be  hid,  and  in 
which  Korah,  Dathan,  Abiram  and  their  company,  were  swallowed 
up  alive.  If  the  latter,  then  it  signifies  that  the  wicked,  and  those 
nations  that  forget  God,  should  be  suddenly  cut  off  and  destroyed 
by  the  judgments  of  God,  —  be  overwhelmed  in  calamity,  and  be 
brought  to  an  untimely  grave. 

On  the  supposition  that  sheol  signifies  a  place  of  endless  mis- 
ery, and  that  the  scripture  writers  understood  it  so,  we  see  of  no 
way  to  account  for  the  following  additional  facts  : 

1.  Not  one  of  the  scripture  writers  has  given  us  an  account  of 
the  origin,  history,  or  location,  of  such  a  place.  Moses  has  given 
us  an  account  of  the  creation  of  the  heavens  and  the  earth,  but  he 
says  not  a  word  about  the  creation  of  a  place  of  endless  misery. 
Nor  is  any  such  account  contained  between  the  lids  of  the  Bible. 


BIBLE   DOCTRINE    OF    HELL.  27 

Now,  if  there  is  such  a  pl?ce  God  must  have  created  it;  and  if 
Moses  knew  that  he  had  created  such  a  place,  why  should  he  over- 
look so  important  a  fact  in  his  history  of  the  creation  ? 

2.  God  never  informed  mankind  that  he  had  created  such  a  place, 
lie  forewarned  Adam  and  Eve  of  the  consequences  of  partaking  of 
the  forbidden  fruit.  lie  forewarned  the  Jews  of  the  consequences 
of  departing  fi-oni  the  law  of  the  Lord ;  and  he  has  communicated 
various  kinds  of  information  to  the  children  of  men.  But  he  has 
nowhere  in  the  Bible  informed  any  man  that  he  had  created  an 
endless  hell. 

3.  It  is  nowhere  said  in  the  Old  Testament  that  sheol  is  a  place 
of  endless  misery.  We  have  seen  that  the  word  sheol  occurs  sixty- 
four  times.  It  was  used  by  Moses,  Jacob,  Samuel,  Ezra,  Job, 
David,  and  others;  but  not  one  of  these  persons  ever  intimated  that 
they  understood  by  it  a  place  of  endless  misery. 

4.  God  never  informed  the  Jewish  people  that  sheol  signified  a 
place  of  endless  misery.  In  addressing  that  people  he  frequently 
uses  the  word  sheol,  but  always  speaks  of  it  as  something  which 
existed  in  this  world. 

5.  Endless  punishment  in  sheol  is  not  annexed  as  a  penalty  to 
any  known  law  of  God.  God  gave  to  the  Jewish  people  various 
laws  and  institutions,  and  he  annexed  penalties  to  those  laws ;  but 
we  shall  search  in  vain  to  find  a  law  to  which  is  annexed  the  pen- 
alty of  endless  misery  in  sheol,  or  anywhere  else. 

6.  God  never  threatened  the  Jewish  people  with  punishment  in 
sheol  after  death.  He  frequently  threatened  them  with  punish- 
ment, and  with  tremendous  and  awful  judgments;  but  in  no  single 
instance  did  his  threatenings  extend  beyond  death. 

7.  The  Jews  were  never  threatened  with  punishment  in  sheol 
after  death  by  any  of  their  prophets,  priests  or  kings.  If  the  reader 
thinks  we  are  mistaken,  let  him  examine  the  Old  Testament,  and 
see  if  he  can  find  an  instance  of  this  kind. 

8.  No  person,  of  whom  we  have  any  account  in  the  Old  Testa- 
ment, old  or  young,  rich  or  poor,  bond  or  free,  holy  or  unholy,  ever 
expressed  any  fears  of  suffering  misery  in  sheol  after  death. 

9.  No  Jew,  of  whom  we  have  any  account  in  the  Bible,  ever 
prayed  to  be  saved  from  punishment  in  sheol. 

10.  It  is  never  said,  in  the  Old  Testament,  of  any  person  who 
bad  died,  —  whether  he  died  a  natural  death,  or  was  publicly  exe- 


28  BIBLE    DOCTRINE    OF    HELL. 

cutcd  for  his  crimes,  or  was  cut  off  by  the  judgnients  of  GoJ,  or 
whether  he  was  a  good  or  a  bad  man,  —  that  he  had  gone  to  a  place 
of  endless  misery. 

11.  When  persons  died,  among  the  Jews,  their  surviving  rel- 
atives and  friends  never  expressed  any  fears  that  they  had  gone  to 
a  place  of  misery.  If  they  knew  of  any  such  place,  they  certainly 
felt  very  differently  about  it  from  what  people  do  in  our  day. 

12.  The  Jews  never  express  themselves  as  if  they  expected  tc 
be  separated  from  their  friends  after  death.  Now,  if  they  believecJ 
that  heaven  was  a  place  of  endless  happiness  for  some,  and  shcol  a 
place  of  endless  misery  for  others,  how  is  this  fact  to  be  accounted 
for  ?  We  see  no  way  of  accounting  for  this  fact  only  on  the  suppo- 
sition that  they  had  no  knowledge  of  the  existence  of  a  jalace  of 
endless  misery. 

13.  Not  one  of  the  Old  Testament  writers  has  ever  connected 
the  words  everlasting,  eternal,  forever,  endless,  &c.,  with  sheol. 
We  nowhere  read  of  an  everlasting  sheol,  of  an  eternal  sheol,  of  an 
endless  sheol,  or  of  a  sheol  that  shall  endure  forever, 

14.  Cruden,  in  his  Concordance,  admits  that  sheol  "  most  com- 
monly signifies  the  grave,  or  the  place  or  state  of  the  dead."  —  Sea 
Crudeii's  Concord.,  art.  Hell.  And  George  Campbell,  D.D,, 
F.R.S,,  Edinburgh,  and  Principal  of  the  Marischal  College,  Aber- 
deen, a  divine  of  the  Presbyterian  church,  says  that  sheol  "signifies 
the  state  of  the  dead  in  general,  without  regard  to  the  goodness  or 
badness  of  the  persons,  their  happiness  or  misery."  —  See  Prel. 
Dis.  6,  p.  2, 

HADES,  —  This  word  occurs  in  the  New  Testament  eleven 
times.  It  is  rendered  ten  times  hell,  and  once  grave.  That  it 
does  not  signify  a  place  of  endless  misery,  is  proved  by  the  following 
facts  : 

1.  In  the  translation  of  the  Old  Testament  into  Greek,  by  the 
Seventy,  they  rendered  the  Hebrew  sheol  by  the  Greek  word  hades. 
Hence,  sheol  in  Hebrew,  and  hades  in  Greek,  as  they  occur  in  the 
Scriptures,  are  synonymous  terms.  And,  as  our  Lord  and  his  dis- 
ciples always  quoted  from  the  version  of  the  Seventy,  or  Septuagint 
Version,  they  would,  of  course,  use  words  and  terms  and  phrases  in 
accordance  with  their  usage  there;  and  hence  sheol  in  the  Old 
Testament,  and  hades  in  the  New,  signify  precisely  the  same  thing 


BIBLE    DOCTRINE    OF    HELL.  2fi 

Now,  as  wc  have  shown  that  the  word  sheol  docs  not  signify  a  placo 
of  endless  misery  in  tlie  Old  Testament,  so  neither  can  the  word 
nades  signify  such  a  place  in  the  New. 

2.  The  first  time  hades  occurs  in  the  New  Testament,  it  is  used 
in  reference  to  the  city  of  Capernaum  ;  of  which  city  our  Lord  says, 
it  "  shall  be  brought  down  to  hell."  See  Matt.  11  :  23.  And  in 
Luke  10  :  15,  he  says  it  "  shall  be  thrust  down  to  hell."  Now,  no 
one  will  pretend  that  the  city  of  Capernaum  was  to  be  thrust  into  a 
place  of  endless  misery  in  a  future  world.  The  word  hades  is  used 
here  in  a  figurative  sense,  to  denote  desolation  and  destruction.  Adam 
Clarke  says,  "  The  word  here  means  a  state  of  the  utmost  woe,  and 
ruin,  and  desolation,  to  which  those  impenitent  cities  should  be 
reduced.  This  prediction  of  our  Lord  was  literally  fulfilled  ;  for, 
in  the  wars  between  the  llomans  and  the  Jews,  these  cities  were 
totally  destroyed ;  so  that  no  traces  are  now  found  of  Bcthsaida, 
Chorazin  or  Capernaum." 

3.  In  the  parable  of  the  rich  man  and  Lazarus,  Luke  16  :  19 — 
31,  this  word  is  used  to  denote  the  degradation  and  misery  which 
came  on  the  Scribes  and  Pharisees  (of  whom  the  rich  man  is  the 
parabolic  representative),  when  they  died  to  all  the  privileges  of  the 
legal  dispensation,  were  cast  out  of  the  gospel  kingdom,  and  were 
brought  into  a  lower  state  of  degradation  than  they  fancied  the  pub- 
licans and  sinners  (of  whom  the  beggar  is  the  parabolic  representa- 
tive) to  be  in.  All  the  figures  of  this  parable  are  drawn  from  the 
heathen  notions  respecting  Elysium  and  Tartaros.  Now,  had  our 
Lord  believed  the  views  of  the  heathen  in  regard  to  hades  and  its 
difierent  apartments  to  be  correct,  he  would  not  have  drawn  the 
figures  of  a  parable  from  those  views.  Indeed,  any  attempt  to  do 
this  would  be  to  convert  that  which  was  designed  for  a  parable  into 
a  literal  relation  of  facts. 

4.  The  soul,  or  person,  of  Jesus  Christ  is  spoken  of  as  having 
been  in  hell.  See  Acts  2  :  27,28.  Jesus  was  in  hades, —  that 
is,  the  grave,  —  to  be  sure,  after  death  ;  but  does  any  man  believe 
that  he  went  to  a  place  of  endless  misery  after  death  ? 

5.  In  Uev.  6  :  8,  hell  is  spoken  of  as  being  in  this  world.  "  And 
I  looked,  and  behold,  a  pale  horse  :  and  his  name  that  sat  on  him 
was  Death,  and  hell  followed  with  him  :  and  power  was  given  unto 
them  over  the  fourth  part  of  the  earth,  to  kill  with  sword,  and  with 
hunger,  and  with  death,  and  with  the  beasts  of  the  earth.'" 

3* 


30  BIBLE    DOCTRINE   OF    HELL. 

6  Mankind  are  spoken  of  as  being  delivered  from  hell.  Kev- 
20  .  13,  "  And  death  and  hell  delivered  up  the  dead  which  were  in 
them."  Now,  if  the  hell  here  spoken  of  was  in  a  future  state  of 
existence,  one  thing  is  certain,  those  who  were  in  it  were  not  alive, 
but  dead.  How,  then,  could  they  suffer  misery  there  ?  Another 
thing  is  very  evident :  those  who  wore  in  it  were  delivered  from  it, 
and  no  intimation  is  given  that  they  were  ever  sent  back  again.  If 
this  text  has  reference  to  the  literal  resurrection,  then  the  meaning 
simply  is,  that  death  and  the  grave,  or  hades,  were  to  deliver  up 
their  dead.  But  it  is  not  probable  that  the  text  refers  to  a  literal 
resurrection.  What  John  saw,  he  saw  in  a  vision  ;  and  the  vision 
is  not  to  be  interpreted  literally  any  more  than  his  other  visions 
recorded  in  the  same  book. 

7.  In  Matt.  16  :  18,  we  are  told  that  "  the  gates  of  hell  (hades) 
shall  not  prevail  against  the  church  of  Christ."  But,  are  we  to 
understand  by  this  that  the  gates  of  a  place  of  endless  misery  should 
not  prevail  against  his  church  ?  What  danger  was  there  of  this  ? 
The  word  gates  here  is  evidently  used  to  signify  power.  Death, 
the  common  enemy  of  mankind,  was  in  a  thousand  forms  assailing 
the  subjects  of  Christ's  church,  and  he  himself  was  to  be  brought 
under  his  dominion,  and  be  made  the  subject  of  his  pale  realm. 
But  a  complete  victory  was  to  be  obtained  over  death,  and  mankind 
were  to  be  delivered  from  his  power.  Hence  the  powers  of  death 
and  the  grave  could  not  prevail  against  the  church  of  Christ. 

8.  In  Rev.  1  :  8,  we  are  informed  that  Christ  has  "  the  keys  of 
hell  and  of  death."  But  has  Christ  the  keys  of  a  place  of  endless 
misery,  in  a  future  state  of  existence,  called  hell  ?  Is  it  not  sup- 
posed, by  those  who  believe  in  such  a  place,  that  an  all-powerful 
evil  spirit,  called  the  devil,  has  possession  of  those  keys?  If  the 
keys  of  hell  here  mean  the  keys  of  a  place  of  endless  misery,  over 
which  such  a  being  as  we  have  just  spoken  of  reigns,  then  Jesus 
must  be  the  door-keeper  for  the  devil.  But  who  can  believe  this  ? 
No  one.  Jesus  has  the  keys  of  death  and  of  the  grave :  he  can 
therefore  enter  the  dominion  of  these  powers,  and  deliver  mankind 
from  their  cold  and  iron  grasp. 

9.  The  usage  of  hades  in  the  New  Testament  exhibits  as  plain  a 
resemblance  to  the  grave,  as  sheol  of  the  Old  Testament.  In  the 
Old  Testament,  as  we  have  seen,  the  gates  that  guarded  the 
entrance  to  the  burl' ,1 -places  of  the  Jews,  are  mentioned  in  connection 


BIBLE   DOCTRINE   OF    IlELI  31 

with  shcol.  The  same  is  true  oi  hades  in  the  New  Testament.  See 
Matt.  16  :  18.  We  have  seen,  too,  tluit  the  keys,  hy  whicli  tlicse 
gates  were  opened,  are  mentioned  in  connection  with  sheol.  This  ia 
also  true  of  hades.  See  Rev.  1  :  18.  Again,  the  inmates  of  sAeo^ 
are  said  to  be  tlie  dead,  the  slain.  So  are  the  inmates  of  hades. 
See  Rev.  20  :  13.  Once  more ;  sheol  is  used  as  an  emblem  of 
degradation,  moral  impurity,  punishment,  etc.  So,  also,  is  hades. 
See  Matt.  11  :  23;  Luke  10  :  15,  and  16  :  23. 

If  it  be  asked  here  "  How  could  the  quiet  and  peaceful  grave  be 
made  an  emblem  of  misery  ? "  I  answer,  we  have  before  stated  that 
the  grave  is  a  place  of  physical  impurity,  corruption  and  defilement. 
Hence  it  is  a  very  appropriate  emblem  of  moral  depravity  and 
deoradaticn.  And,  as  misery  is  the  constant  and  invariable  attend- 
ant  of  moral  impurity,  hence  the  idea  of  misery  is  associated  with  it. 
Besides,  death  precedes,  the  grave  follows  in  quick  succession.  The 
act  of  dying  is  generally  attended  with  pain  ;  hence  the  agonies  of 
dying  are  associated  with  the  grave.  In  the  common  English  ver- 
sion of  the  Scriptures  the  grave  is  used  as  the  emblem  of  cruelty. 
See  Solomon's  Song  8:6,"  Jealousy  is  cmel  as  the  grace.''' 

10.  Hades,  like  sheol,  is  destined  to  be  destroyed.  1  Co.  15  : 
55,  "  0  death,  where  is  thy  sting  ?  0  grave  (hades),  where  is  thy 
victory  ?  "  If  the  reader  will  examine  the  connection  of  this  text 
he  will  see  that  Paul  was  treating  upon  the  subject  of  the  literal 
resurrection  of  the  dead.  He  shows  that  all  mankind  will  be  raised 
from  the  state  of  death,  be  changed  from  "  mortal  to  immortality," 
from  "  corruption  to  incorruption,"  from  "  weakness  to  power,"  from 
"  natural  to  spiritual,"  from  "  dishonor  to  glory,"  and  that  "  death 
shall  be  swallowed  up  m  victory."  Then  he  says  the  triumphant 
exclamation  shall  be  made,  "  0  death,  where  is  thy  sting  ?  0 
grave,  where  is  thy  victory  ? "  Paul  undoubtedly  had  his  eye  on 
the  passage  which  we  have  quoted  from  Hosea  13 :  14,  "  0  death, 
I  will  be  thy  plagues  ;  0  grave  (sheol),  I  will  be  thy  destruction." 
What  is  signified  by  one  of  these  passages  is  also  signified  by  the 
other ;  and  hence  hades  and  s?i€ol,  in  whatever  way  these  terms  may 
be  understood,  are  destined  to  be  destroyed. 

11.  The  last  we  hear  about  hades  in  the  New  Testament  it  was 
"cast  into  the  lake  of  fire."  Rev.  20  :  14,  "And  death  and  hell 
were  cast  into  the  lake  of  fire."  If  the  reader  will  examine  the 
chapter  of  this  book  on  the  lake  of  fire,  he  will  see  that  this  lake  of 


3'J,  BIBLE    DOCTRINE    OF    UELL. 

fire  was  in  this  world,  and  that  the  ph.rase  "  lake  of  fire  "  is  used  in 
the  book  of  Kevelation  to  signify  total  and  entire  destruction.  To 
cast  persons  into  the  lake  of  fire,  was  to  completely  destroy  them 
from  off  the  earth.  To  cast  death  and  hades,  the  grave  or  hell.,  into 
the  lake  of  fire,  was  to  completely  destroy  them,  so  that  they  would 
never  more  exist.  For  no  one  pretends  that  either  death  or  the 
grave  will  exist  in  another  world.  But  this  language  is  highly 
figurative.  Death,  and  tho  state  of  mortality,  may  be  said  to  have 
been  destroyed  when  Christ  burst  the  bands  of  death,  rose  trium- 
phant from  the  grave,  and  brought  life  and  immortality  to  light. 
Hence  Paul,  speaking  of  Christ,  says,  "  Who  kath  abolished  death 
and  hath  brought  life  and  immortality  to  light  through  the  gospel.'' 
The  believers  in  this  gospel  can  look  forward  prospectively  to  the 
time  wheu  death  and  the  grave  shall  be  destroyed,  and  be  no  more 
forever. 

12.  Dr.  Doddridge,  on  Rev.  1  :  18,  and  Parkhurst,  who  quotes 
from  Lord  King's  History  of  the  Creed,  chapter  4,  says  :  "  Hadees, 
or  Haidees  (as  it  is  spelt  in  Homer  or  Ilesiod),  obscure,  dark,  invis- 
ible, —  from  a,  negation,  and  idein,  to  see.  The  invisible  recep- 
tacle or  mansion  of  the  dead  in  general.  Our  English,  or  rather 
our  Saxon,  word  hell,  in  its  original  siiinification  (though  it  is  now 
understood  in  a  more  limited  sense),  exactly  answers  to  the  Greek 
word  hades,  and  denotes  a  concealed  or  unseen  place  ;  and  this  sense 
of  the  word  is  still  retained  in  the  eastern,  and  especially  in  the 
western  counties  of  England ;  to  hele  over  a  thing,  is  to  cover  it" 
Dr.  Canipbell  says  :  "  As  to  the  word  hades,  which  occurs  in  eleven 
jjlaces  of  the  New  Testament,  and  is  rendered  hell  in  all  except  one, 
where  it  is  translated  grave,  it  is  quite  common  in  classical  authors, 
and  frequently  used  by  the  Seventy,  in  the  translation  of  the  Old 
Testament.  In  my  judgment,  it  ought  never,  in  Scripture,  to  be 
rendered  hell,  at  least  in  the  sense  wherein  that  word  is  universally 
understood  by  Christians.  The  word  hell,  in  its  primitive  signifi- 
cation, denoted  only  what  was  secret  or  concealed." —  Prelim.  Dis. 
C,  part  2.  Dr.  Hammond  says  :  "  Among  profane  writers,  it  is 
clear  that  the  word  (hades)  signifies  not  the  ]jlace  of  the  damned, 
no,  nor  any  kind  of  place,  either  common  to  both  or  proper  to  either 
bliss  or  woe,  but  only  the  state  of  the  dead."  —  Annot.  in  loc. 

Donncgan  defines  this  word  tl)us  :  "■Invisible;  not  manifest, 
concealed;  dark,  xincertain.'"  —  Donnegan''s  Lexicon,  p.  19.     Dr 


BIBLE    DOCTIUNE    OF    IlKLL.  33 

Adam  Cliirke  says  :  "  The  woril  hell,  used  in  tlie  common  translation, 
conveys  noio  an  improper  meaning  of  the  original  word ;  because 
hell  is  only  used  to  signify  the  place  of  the  damned.  But,  as  the 
word  hell  comes  from  the  Anglo-Saxon  helan,  to  cover,  or  hide, 
hence  the  tiling  or  slating  of  a  house  is  called,  in  some  parts  of 
England  (particularly  Cornwall),  helhig,  to  this  day ;  and  the 
covers  of  books  (in  Lancashire),  by  the  same  name,  so  the  literal 
import  of  the  original  word  hades  was  formerly  well  expressed  by 
it."  —  Com.inloc.  Concessions  such  as  these,  from  such  men, 
ought  to  satisfy  every  candid  man  that  the  words  sheol  and  hades 
have  been  very  generally  and  very  greatly  misunderstood.  At  the 
close  of  our  remarks  on  Gehenna  the  reader  will  find  some  additional 
facts  on  this  subject. 

TAllTAKOS.  —  "  This  word  means  that  prison  of  the  heathen, 
hades,  in  which  they  supposed  that  tyrants  and  other  wicked  beings 
were  tormented  in  various  modes.  The  word  does  not  occur  in  the 
Bible.  But  in  2  Peter  2  :  4,  a  verb,  derived  from  this  word,  is 
used,  —  tartaroosas,  —  and  is  rendered  'cast  down  to  hell,'  —  more 
literally,  tartarused  them.  It  is  evidently  a  figure,  used  to  denote 
severe  punishment,  imprisonment  in  a  dark  place."  Tartaros  was 
one  of  the  departments  of  hades  ;  and  as  we  have  shown  that  hades 
itself  is  to  be  destroyed,  of  course  tartaros  must  cease  to  exist  also. 
Hence  it  cannot  be  a  place  of  endless  misery.  For  an  explanation 
of  2  Peter  2  :  4,  see  our  remarks  on  Jude  1:6.  It  is  there  shown 
that  the  angels  who  are  said  to  Itave  been  tartarused  were  human 
messengers,  and  that  the  punishment  which  was  inflicted  on  them 
was  of  a  temporal  nature.  As  the  word  tartaroosas  occurs  but  once 
in  the  Bible,  no  further  remarks  on  it  are  necessary.  For  if  sheol, 
hades  nor  Gehenna,  either  of  them,  signify  a  place  of  endless  misery, 
of  course  it  will  not  be  pretended  that  tartaroosas,  signifies  such  a 
place. 

GEHENNA.  —  Professor  Stuart,  of  Andover  College,  says  of 
this  word  :  "  The  word  Gehenna  is  derived,  as  all  agree,  from  the 
Hebrew  words  Gee  Hemiom."  To  this,  and  in  the  opinion  that 
this  word  signifies  the  valley  of  Hiiinom,  —  a  j.lace,  near  Jerusalem, 
where  a  continual  fire  was  kept  burning,  to  acstroy  the  filth  and 
dirt  of  that  city,  —  the  Ibllowing  writers  are  all  agreed  :    Adan? 


3-J  BIBLE    DOCTRINE   OF   HELL. 

Clarke,  Parkhurst,  Wynne,  Wakefield,  Macknight,  Heylin,  Rosen,, 
muller,  and  others.  Indeed,  this  fact  is  not  disputed  by  a  single 
respectable  biblical  critic.  Its  meaning,  in  the  New  Testament, 
must,  therefore,  be  determined  by  its  signification  in  the  Old.  In 
order  that  the  reader  may  see  the  scripture  usage  of  it  in  the  Old 
Testament,  we  will  give  every  passage  from  that  book  where  it 
occurs. 

Josh  15  :  8.  And  the  border  went  up  by  the  valle]]  of  the  son  of  HiU' 
nam  unto  the  south  side  of  the  Jebusite  ;  the  same  is  Jerusalem  :  and  the 
border  went  up  to  the  top  of  the  mountain  that  lieth  before  the  valley  of 
Hinnom  westward. 

2  Kings  23  :  10.  And  he  (Josiah)  defiled  Topheth,  which  is  in  the 
valley  of  the  children  of  Hinnom,  that  no  man  might  make  his  son  or 
daughter  to  pass  through  the  fire  to  Molech. 

2  Chron,  28  :  3.  Moreover,  he  (Ahaz)  burnt  incense  in  the  valley  of 
the  son  of  Hinnom,  and  burnt  his  children  in  the  fire,  after  the  abomina- 
tions of  the  heathen. 

Jer.  7  :  31,  32.  And  they  (the  children  of  Judah)  have  built  the  high 
places  of  Tophet,  which  is  in  the  valley  of  the  son  of  Hinnom,  to  burn  their 
sons  and  their  daughters  in  the  fire  ;  which  I  commanded  them  not,  neither 
came  it  into  my  heart.  Therefore,  behold,  the  days  come,  saith  the  Lord, 
that  it  shall  no  more  be  called  Tophet,  nor  the  valley  of  the  son  of  Hinnom, 
but  the  valley  of  slaughter  :  for  they  shall  bury  in  Tophet  till  there  be  no 
place. 

Jer.  19  :  2.  And  go  forth  unto  the  valley  of  the  son  of  Hinnom,  which 
is  by  the  entry  of  the  east  gate,  and  proclaim  there  the  words  that  I  shall 
tell  thee. 

Verse  6.  Therefore,  behold,  the  days  come,  saith  the  Lord,  that  this 
place  shall  no  more  be  called  Tophet,  nor  the  valley  of  the  son  of  Hinnom, 
but  the  valley  of  slaughter. 

From  the  above  passages  the  following  facts  are  perfectly  obvious ; 
1.  The  valley  of  Hinnom  was  one  of  the  landmarks,  or  boundaries, 
of  the  inheritance  of  the  tribe  of  Judah.  2.  If  the  reader  will 
consult  Lev.  18  :  21,  and  20  :  2,  he  will  learn  that  the  idol  god 
Moloch  was  set  up  in  this  valley,  and  that  the  Jews  sacrificed  their 
sons  and  their  daughters  to  him.  Professor  Stuart  says  :  "  If  we 
may  credit  the  Rabbins,  the  head  of  the  idol  was  like  that  of  an  os, 
■while  the  rest  of  its  body  resembled  that  of  a  man.  It  was  hollow 
within ;  and,  being  heated  by  fire,  children  were  laid  in  its  arms, 
and  were  there  literally  roasted  alive."  We  cannot  wonder,  then, 
at  the  severe  terms  in  which  the  worship  of  Muloch  is  everywhere 
denounced  in  the  Scriptures.  3.  This  valley  was  called  Tophet,  as 
Stuart  says,  "from  Topk,  to  \oniit  with  loathing;  "  or,  as  Sehleus- 
ner  says,  "  from  Toph,  a  drum  ;  because  the  administi'ators  of  these 
horrible  rites  beat  drums,  lest  the  cries  and  shrieks  of  the  infants 


BIRLE    DOCTRINE   01<"    UEI.L.  d!j 

who  were  burned  should  ]m  heard  by  the  asscml)ly ; "  or,  as  Adam 
Clarke  says,  "  from  topket,  tlie  firr-slovc,  in  which  some  suppuso 
tliey  burnt  their  children  alive  to  tlie  idol  Bloloch."  4.  The  good 
king  Josiah  abolished  these  nefarious  practices,  and  polluted  tho 
place  where  they  had  been  committed.  Schleusner  says  :  "  After 
this,  they  (the  Jews)  held  the  place  in  such  abomination,  it  is  said, 
that  they  cast  into  it  all  kinds  of  filth,  together  with  the  carcasses 
of  beasts,  and  the  unburicd  bodies  of  criminals  who  had  been  exe- 
cuted. Continual  fires  were  necessary,  in  order  to  consume  these, 
lest  the  putrefaction  should  infect  the  air ;  and  there  were  always 
worms  feeding  on  the  remaining  relics."  Stuart  says,  Josiah  pol- 
luted this  by  causing  the  filth  of  the  city  of  Jerusalem  to  be  carried 
there  ;  and,  he  adds,  "  It  would  seem  that  the  custom  of  desecrat- 
ing this  place,  thus  happily  begun,  was  continued  in  after  ages,  down 
to  the  period  when  our  Saviour  was  on  earth.  Perpetual  fires  were 
kept  up,  in  order  to  consume  the  offal  which  was  deposited  there. 
And  as  the  same  offal  would  breed  worms  (for  so  all  putrefying 
nicat  of  course  does),  hence  came  the  expression.  Where  the  ivorm 
dieth  iwt  and  the  fire  is  imt  queivched.^'  5.  This  valley  is  made 
an  emblem  of  that  terrible  temporal  calamity  which  came  on  the 
Jewish  nation  in  the  destruction  of  their  city  and  temple. 

This  valley  lay  south  of  Jerusalem,  or  on  the  south  and  west  of 
Mount  Sion,  and  was  very  deep,  so  that  the  city  was  inaccessible  in 
tluit  part.  Sometimes  it  was  made  the  place  of  execution,  and  the 
manner  of  executing  criminals  there  was  this  :  After  the  malefactor 
was  condemned  by  the  Sanhedrim  (a  Jewish  council,  composed  of 
seventy-two  persons,  six  from  each  of  the  twelve  tribes  of  the  Jews), 
they  set  him  in  a  dung-hill  up  to  his  knees,  and  put  a  towel  about 
his  neck,  and  one  pulled  one  way,  and  another  the  opposite,  till 
they  forced  him  to  open  his  mouth.  They  then  poured  boiling  lead 
into  his  mouth,  which  went  down  into  his  belly,  and  so  burnt  his 
bowels.  After  destroying  the  life  of  the  unfortunate  being  in  this 
manner,  they  then  cast  his  body  into  the  fire,  which  burned  without 
cessation  in  that  horrid  place  of  defilement  and  death.  Sometimes 
the  criminal  was  cast  alive  into  this  fire,  and  his  life  and  body 
destroyed  in  this  manner. 

^Ve  have  seen  that  this  place  was  made  an  emblem  of  the  judg- 
ment, which  came  on  the  Jewish  nation  in  the  destruction  of  their 
city  and  temple.     Now,  let  it  bo  borne  in  mind  that  Jesus  and  his 


36 


BIBLE    BOCTIUXE    OF    IIKLL. 


apostles  addressed  the  people  in  the  language  of  the  Old  Testament 
scriptures ;  and  it  is  not  to  be  sup^xised  that  they  would  use  words 
and  phrases  in  any  dilferent  sense  from  what  they  are  used  in  the 
Old  Testament  without  giving  some  plain  intimation  of  it.  To  havft 
done  so  would  have  been  to  purposely  deceive  the  people.  The 
question,  then,  is  not  in  what  sense  is  the  word  (Gehenna)  used  by 
the  llabbinical  writers,  or  in  the  Jewish  Targums,  but  what  is  it 
used  to  signify  in  the  Old  Testament  scriptures  ?  And  its  meaning 
there  must  determine  its  meaning  in  the  New  Testament. 

The  word  Gehenna  is  used  in  the  New  Testament  twelve  times, 
and  is  invariably  rendered  hell.  The  following  facts,  stated  in  the 
language  of  Mr.  Balfour,  show  that  it  is  not  used  to  signify  a  place 
of  endless  misery  : 

1.  "  The  terra  Gehenna  is  not  found  in  the  Greek  translation  of 
the  Old  Testament,  —  called  the  Septuagint,  —  or  the  translation 
of  the  Seventy,  nor  in  the  Apocrypha,  nor  in  any  classic  Greek 
author.  It  is,  therefore,  primarily  and  exclusively,  a  Jewish  or 
Plebrew  term. 

2.  "  The  translators  had  no  authority  for  translating  this  term 
by  the  word  hell,  as  it  is  the  name  of  a  place,  —  as  much  &o  as 
Sodom  and  Gomorrah,  and,  therefore,  the  original  word  should  have 
been  retained.  And  I  would  here  remark,  that  in  some  excellent 
versions  the  original  word  is  left  untranslated.  It  is  so  in  the 
French  Bible,  and  in  the  Improved  Version,  Wakefield's  Version, 
and  Newcomb's  Translation.  The  Hebrew  words  for  the  valley  of 
Hinnom  are  Ge-hinnom,  and  the  Greek  word  Gehenna  is  a  com- 
pound of  these  two  words  united  in  one,  without  a  change  of  mean- 
ing. The  English  words  to  signify  this  place  are  valley  of  Hinnom. 
Now,  if  this  terra  had  been  left  untranslated  in  those  passages  where 
it  occurs,  or  if  it  had  been  translated  valley  of  Hinnom,  as  it  ought 
to  have  been,  there  would  have  been  no  difficulty  in  understanding 
their  true  meaning.  Their  meaning  would  have  been  obvious  to 
every  observing  mind. 

3.  "  The  word  Gehenna  is  used  but  twelve  times  in  the  New 
Testament ;  and,  properly  speaking,  it  does  not  occur  even  as  many 
times  as  this.  It  occurs  eleven  tiuh^s  in  the  gosi)els  written  by 
Matthew,  Mark,  and  Luke ;  and,  by  comparing  the  places,  it  is 
evident  that  these  historians  relate  the  same  discourses  in  which  our 
Lord  used  this  word."     So  that,  in  point  of  fact,  the  word  was  used 


BISLE    DOCTRINE    OF    HELL.  37 

but  eight  times;  — seven  times  by  our  Lonl,  and  onec  by  James. 
"  I  mention  this  fact,  because  this  is  the  only  word  which  the 
learned  pretend  signifies  a  phiee  of  endless  misery.  And,  admitting 
that  this  is  the  proper  signification  of  the  term,  it  is  certain  it  is 
not  mentioned  so  often  in  the  whole  Bible  as  some  of  our  modern 
divines  mention  it  in  a  single  sermon. 

4.  "  This  word  is  used  by  our  Lord,  and  by  the  apostle  James, 
and  by  no  other  person  in  the  New  Testament."  Neither  P:iul, 
John,  Peter  nor  Jude,  have  used  this  word  in  all  their  writings. 
"  How  can  this  fact  be  accounted  for,  if  they  understood  our  Lord 
to  mean  by  it  a  place  of  endless  misery  ? 

5.  "  All  that  is  said  about  Gehenna  was  spoken  to  the  Jews.  It 
is  not  once  named  to  the  Gentiles  in  all  the  New  Testament;  nor 
arc  any  of  them  ever  threatened  with  such  a  punishment.  Tliis 
fact  is  indisputable.  Now,  how  can  this  fact  be  accounted  for, 
except  on  the  supposition  that  the  punishment  of  Gehenna  was  that 
which  alone  concerned  the  Jews  ?  And,  as  the  punishment  of 
Gehenna  did  not  concern  the  Gentiles,  hence  nothing  is  said  to  them 
about  it." 

6.  We  have  seen  that  our  Lord  used  this  word  seven  times. 
Five  times  out  of  this  number  he  used  it  when  addressing  his  own 
immediate  disciples.  Now,  if  he  used  it  to  signify  a  place  of  end- 
less misery,  how  is  it  to  be  accounted  for  that  he  should  say  so 
much  about  it  to  his  own  disci^^les,  and  so  little  to  the  unbelieving 
part  of  the  world  ? 

7.  Our  Lord  used  this  word  but  twice,  when  addressing  the 
unliclieving  part  of  the  Jewish  nation  ;  and  in  one  of  those  instances, 
at  least,  the  connection  shows  conclusively  that  no  reference  was 
had  to  punishment  in  another  world.  Matt.  23  :  33,  "  Ye  serpents, 
ye  generation  of  vipers,  how  can  ye  escape  the  damnation  of  hell 
(Gehenna)  ?  "  To  learn  what  this  "  damnation  of  Gehemia  "  was, 
see  the  next  words  :  "  Wherefore,  behold,  I  send  unto  you  prophets, 
and  wise  men,  and  scribes  ;  and  some  of  them  ye  shall  kill  and  cru- 
cify ;  and  some  of  them  ye  shall  scourge  in  your  synagogues,  and 
persecute  them  from  city  to  city  :  that  upon  you  may  come  all  the 
righteous  blood  shed  upon  the  earth,  from  the  blood  of  righteous 
A^bel  unto  the  blood  of  Zacharias,  son  of  Barachias,  whom  ye  slew 
between  the  temple  and  the  altar.  Verily  I  say  unto  you,  all 
these  things  shall  come  upon  this  generation.'     It  is  plain  from 

4 


38  BIBLE   DOCTRINE    OF    HELL. 

this  that  the  damnation  of  Gehenna  was  something  which  they  were 
not  going  to^  but  something  which  was  com'mg  to  them.  AVho  can 
doubt  that  it  was  the  same  punishment  which  was  predicted  by 
Jeremiah,  in  the  seventh  and  nineteenth  chapters  of  his  book  ? 

8.  "  It  is  admitted  on  all  hands  that  this  word  is  never  used  to 
signify  a  place  of  misery  in  a  future  world  in  all  the  Old  Testa- 
ment." 

9.  It  is  also  admitted  that  it  is  used  in  the  Old  Testament  to 
signify  punishment  in  this  world ;  yea,  that  it  is  used  to  signify 
that  very  punishment  which  came  on  the  Jewish  people  within 
forty-five  years  after  Christ  threatened  them  with  the  damnation  of 
Gehenna ;  and  which  consisted  in  the  destruction  of  their  city  and 
temple,  the  destruction  of  millions  of  their  lives,  and  the  dispersion 
of  the  rest  throughout  the  inhabited  globe.  This  fact  is  made  per- 
fectly plain  by  those  passages  where  the  word  occurs.  See  Jer. 
7  :  30 — 34.  "  For  the  children  of  Judah  have  done  evil  in  my 
sight,  siiith  the  Lord  :  they  have  set  their  abominations  in  the 
house  which  is  called  by  my  name,  to  pollute  it.  And  they  have 
built  the  high  places  of  Tophet,  which  is  in  the  valley  of  the  son  of 
Hinnom,  to  burn  their  sons  and  their  daughters  in  the  fire  ;  which 
I  commanded  them  not,  neither  came  it  into  my  heart.  Therefore, 
behold,  the  days  come,  saith  the  Lord,  that  it  shall  no  more  be 
called  Tophet,  nor  the  valley  of  the  son  of  Hinnom,  but  the  valley 
of  slaughter  :  for  they  shall  bury  in  Tophet  till  there  be  no  place. 
And  the  carcasses  of  this  people  shall  be  meat  for  the  fowls  of  the 
heaven,  and  for  the  beasts  of  the  earth ;  and  none  shall  fray  them 
away.  Then  will  I  cause  to  cease  from  the  cities  of  Judah,  and 
from  the  streets  of  Jerusalem,  the  voice  of  mirth,  and  the  voice  of 
gladness,  the  voice  of  the  bridegroom,  and  the  voice  of  the  bride  ; 
for  the  land  shall  be  desolate."  See,  also,  chapter  8  :  1 — 3,  "  At 
that  time,  saith  the  Lord,  they  shall  bring  out  the  lx)nes  of  the 
kings  of  Judah,  and  the  bones  of  his  princes,  and  the  bones  of  the 
priests,  and  the  bones  of  the  prophets,  and  the  bones  of  the  inhab- 
itants of  Jerusalem,  out  of  their  graves  :  and  they  shall  spread 
them  before  the  sun,  and  the  moon,  and  all  the  host  of  heaven, 
whom  they  have  loved,  and  whom  they  have  served,  and  after  whom 
they  have  walked,  and  whom  they  have  sought,  and  whom  they 
have  worshipped  ;  they  shall  not  be  gathered,  nor  be  buried  ;  they 
Bhall  be  for  dung  ujion  the  face  of  the  earth.     And  death  shall  be 


RIIILE    DOCTRINE   OF    HELL.  39 

chosen  rather  llian  life  by  a]l  the  residue  of  tlicm  that  remain  of 
this  evil  family,  wliich  remain  in  all  the  places  whither  I  have 
driven  them,  saith  the  Lord  of  hosts."  See,  also,  Jeremiah,  chapter 
19.  "  Thus  saith  the  Lord,  Go,  and  get  a  potter's  earthen  bottle, 
and  take  of  the  ancients  of  the  people,  and  of  the  ancients  of  the 
priests,  and  go  forth  unto  the  valley  of  the  son  of  liinnom,  which 
is  by  the  entry  of  the  east  gate,  and  proclaim  there  the  words  that 
I  shall  tell  thee;  and  say,  Hear  ye  the  word  of  the  Lord,  0  kings 
of  Judah,  and  inhabitants  of  Jerusalem ;  thus  saith  the  Lord  of 
hosts,  the  God  of  Israel,  Behold,  I  will  bring  evil  upon  this  place, 
the  which  whosoever  heareth,  his  ears  sliall  tingle.  Because  they 
have  forsaken  me,  and  have  estranged  this  place,  and  have  burnt 
incense  in  it  to  other  gods,  whom  neither  they  nor  their  fathers  have 
known,  nor  the  kings  of  Judah,  and  have  filled  the  pla^je  with  the 
blood  of  innocents ;  they  have  built  also  the  high  places  of  Baal,  to 
burn  their  sons  with  fire  for  burnt  ofi'erings  unto  Baal,  which  I 
commanded  not,  nor  spake  it,  neither  came  it  into  my  mind ;  there- 
fore, behold,  the  days  come,  saith  the  Lord,  that  this  place  shall  no 
more  be  called  Tophet,  nor  the  valley  of  the  son  of  Hinnom,  but  the 
valley  of  slaughter.  And  I  will  make  void  the  counsel  of  Judah 
and  Jerusalem  in  this  place ;  and  I  will  cause  them  to  fall  by  the 
sword  before  their  enemies,  and  by  the  hands  of  them  that  seek 
their  lives ;  and  their  carcasses  will  I  give  to  be  meat  for  the  fowls 
of  the  heaven,  and  for  the  beasts  of  the  earth.  And  I  will  make 
this  city  desolate,  and  an  hissing ;  every  one  that  passeth  thereby 
shall  be  astonished  and  hiss,  because  of  all  the  plagues  thereof. 
And  I  will  cause  them  to  eat  of  the  flesh  of  their  sons,  and  the  flesh 
of  their  daughters;  and  they  shall  eat  every  one  of  the  flesh  of  his 
friend,  in  the  siege  and  straitness  wherewith  their  enemies,  and 
they  that  seek  their  lives,  shall  straiten  them.  Then  shalt  thou 
break  the  bottle  in  the  sight  of  the  men  that  go  with  thee,  and 
shalt  say  unto  them.  Thus  saith  the  Lord  of  hosts.  Even  so  will  I 
break  this  people,  and  this  city,  as  one  breaketh  a  potter's  vessel, 
that  cannot  be  made  whole  again ;  and  they  shall  hirij  thevi  in 
Tophet,  till  there  be  no  place  else  to  bury.  Thus  will  I  do  unto 
this  place,  saith  the  Lord,  and  to  the  inhabitants  thereof,  and  even 
make  their  city  as  Tophet  :  And  the  houses  of  Jerusalem,  and 
the  houses  of  the  kings  of  Judah,  shall  be  defiled  as  the  place  of 
Tophet,  because  of  all  the  houses  upon  whose  roofs  they  have  burned 


4 'J  BIBLE    DOCTRINE   OF   HELL. 

incense  unto  all  the  hosts  of  heaven,  and  have  poured  out  drink 
offerings  unto  other  gods.  Then  came  Jei-cmiah  from  Toi'iiet, 
whither  the  Lord  had  sent  him  to  prophesy  ;  and  he  stood  in  the 
court  of  tlie  Lord's  house,  and  said  to  all  the  people,  Thus  saith  the 
Lord  of  hosts,  the  God  of  Israel,  Behold,  I  will  bring  upon  this  city, 
and  upon  all  her  towns,  all  the  evil  that  I  have  pronounced  against 
it ;  because  they  have  hardened  their  necks,  that  they  might  not 
hear  my  words."  The  prophet  Isaiah  has  reference  to  the  same 
thing  in  chapter  66  :  24,  "  And  they  shall  go  forth,  and  look  upon 
the  carcasses  0?  the  men  that  have  transgressed  against  me;  for 
their  worm  shall  not  die,  neither  shall  their  Jire  be  quenched;  and 
they  shall  be  an  abhorring  unto  all  flesh.'' 

Here  we  see  the  origin  of  the  expression  "  undying  worm."  It 
was  derived  from  the  fact  that  worms  were  constantly  preying  upon 
the  filth  and  putrefying  flesh  which  were  deposited  in  Gehenna. 
Here,  also,  we  see  the  origin  of  the  expression  "  unquenchable  fire." 
It  was  derived  from  the  fact  that  a  fire  was  kept  constantly  burning 
in  Gehenna,  for  purposes  which  have  already  been  stated.  We  see, 
too,  that  fire  and  worms  are  spoken  of,  in  the  Old  Testament,  in 
connection  with  the  valley  of  the  son  of  Hinnom.  This  accounts 
for  the  fact  that,  in  the  New  Testament,  the  same  things  are  spoken 
of  in  connection  with  Gehenna.  And  hence  the  judgment  which 
came  upon  the  Jewish  people  is  called  the  "  damniition,"  or  punish- 
ment, "  of  Gehenna,"  "  Gehenna  fire,"  or  the  fire  of  Gehenna. 
Hence,  Gehenna  is  also  spoken  of  as  the  place  "  where  their  worm 
dieth  not,  and  the  fire  is  not  quenched."  Rev.  ]Mr.  Parkhurst,  in 
his  Lexicon,  referring  to  Matt.  5  :  21,  22,  says  :  "  The  phrase  here 
translated  hell-fire  (literally  Gehenna  of  fire),  does,  I  apprehend, 
in  the  outward  and  primary  sense,  relate  to  that  dreadful  doom  of 
being  burnt  alive  in  the  valley  of  Hinnom.'''' 

No  one  can  doubt  that  the  predictions  of  Jeremiah  and  Isaiah, 
just  quoted,  were  fulfilled  at  the  destruction  of  Jerusalem.  Then 
the  valley  of  Hinnom  became  the  valley  of  slaughter.  Tlien  Jeru- 
salem became  as  Tophet.  Then  the  Jews  did  eat  the  flesh  of  their 
sons  and  of  their  daughters.  Then  the  land  of  Judea  was  made 
Jesolate.  Then  tlie  carcasses  of  the  Jewish  people  became  meat  for 
the  fowls  of  heaven,  and  the  beasts  of  the  field ;  for  six  hundred 
thousand  of  their  dead  bodies  were  carried  into  the  valley  of  Hin- 
nom, and  were  suflercd  to  lie  there  unburied.     Then  the  wrath  of 


BIBLE    DOCTRINE   OF    ilELL.  4j 

God  came  on  the  Jewish  people  to  tlie  uttermost,  and  they  experi- 
enced "  tribulation,  such  as  was  not  from  the  beginning  of  the  world, 
even  to  that  same  time,  no,  nor  ever  shall  be."  See  Matt.  24  :  21. 
Now,  the  fact  which  we  have  just  stated,  —  that  Gehenna  is  asod 
in  the  Old  Testament  to  represent  punishment  in  this  world,  and  no- 
where else,  —  being  a  fact  which  is  indisputable,  wc  demand,  in  the 
language  of  Mr.  Balfour,  "  What  meaning  would  the  Jews,  who 
were  familiar  with  this  word,  and  knew  it  to  signify  the  valley  of 
Ilinnom,  be  likely  to  attach  to  it  when  they  heard  it  used  by  our 
Lord  ?  Would  they,  contrary  to  all  former  usage,  transfer  its 
meaning  from  a  place  with  whose  locality  and  history  they  had  been 
fomiliar  from  their  infancy,  to  a  place  of  misery  in  another  world  ? 
This  conclusion  is  certainly  inadmissible.  By  what  rule  of  inter- 
pretation, then,  can  we  arrive  at  the  conclusion  that  this  word 
means  a  place  of  misery  after  death  ?  " 

10.  If  Gehenna  signifies  a  place  of  endless  misery  in  another 
world,  and  if,  in  those  passages  where  it  occurs,  it  is  set  in  contrast 
with  heaven  (as  is  supposed  by  those  who  attach  this  meaning  to 
the  word),  it  is  certain  that  those  who  go  there  are  to  go  bodily. 
See  Matt.  5  :  29.  And  it  is  equally  certain  that  those  who  go  to 
heaven  are  to  go  there  bodily  ;  and  not  only  so,  but  are  to  go  thei-o 
'■'■halt,''''  and  ^'■maimed ;" — some  with  only  one  eye,  some  with  only 
one  hand,  and  some  with  only  ono  foot.  See  Mark  9  :  43,  45,  47. 
But  can  any  man  believe  all  this  ? 

11.  Gehenna,  in  the  New  Testament,  is  set  in  contrast  with  the 
kingdom  of  God.  Mark  9:  47,  "It  is  better  for  thee  to  enter 
into  the  kingdom  of  God  with  one  eye,  than,  having  two  eyes,  to 
be  cast  into  hell  [Gehenna)  fire."  Now,  if  the  reader  will  examine 
Chapter  XV.  of  this  book,  on  the  phrases  kingdom  of  God,  kingdom 
of  heaven,  he  will  see  that  the  phrase  kingdom  of  God  signifies  the 
gospel  dispensation ;  and  that  this  kingdom  wa.s  to  be  established 
here  on  earth,  at  the  time  of  Christ's  coming  to  destroy  Jerusalem, 
and  scatter  the  power  of  the  holy  people.  Hence  the  fact  that 
Gehenna  is  contrasted  with  this  phrase,  proves  that  Christ  used  this 
word  to  signify  the  punishment  which  came  on  the  Jews,  and  in 
which  the  disciples  of  Christ  might  be  involved  if  they  suffered 
anything  whatever  to  draw  them  from  their  attachment  to  their 
Master. 

12.  If  Gehenna  signifies  a  j^lace  of  punishment  in  another  world, 

4* 


42  BIBLE   DOCTRINE    OF    HELL, 

and  if  God  inflicts  Gehenna  punishment  on  any  of  his  creatures  in 
that  world,  it  is  certain  this  punishment  will  consist  in  entire 
destruction,  and  absolute  annihilation,  and  not  in  endless  misery. 
See  JMatt.  10  :  28,  "  Fear  him  which  is  able  to  destroy  both  soul 
and  body  in  hell  [Gehemia]."  Now,  to  "  destroy  the  soul,  inti- 
tnates  as  certainly  the  death  of  the  soul,  as  to  destroy  the  body 
intimates  the  extinction  of  the  life  of  the  body.  If,  then,  by  the 
word  soul  we  understand  the  spirit,  or  immortal  part,  of  man,  and 
if  God  will  do  what  he  is  here  said  to  be  able  to  do,  —  that  is, 
destroy  both  soul  and  body,  —  the  doctrine  of  annihilation  is  clearly 
established."  And  the  doctrine  of  endless  misery  is  overthrown  by 
the  very  passage  which  is  frequently  introduced  to  prove  it.  But 
if  we  understand  Gehenna  here  to  signify  the  valley  of  Hinnom,  and 
the  word  soul  to  signify  the  animal  life  of  man  (us  is  its  meaning 
generally  in  the  Bible),  then  all  is  plain.  God  might  destroy  the 
lives  and  bodies  of  the  disciples  in  that  awful  calamity  which  came 
on  the  Jewish  nation,  and  which  is  represented  under  the  figure  of 
Gehenna,  or  he  might  cast  them  into  Gehenna  by  numbering  them 
with  the  six  hundred  thousand  unbelieving  Jews,  whose  dead  bodies 
were  carried  into  the  valley  of  Hinnom,  and  left  there  unburied. 

13.  Whenever  our  Lord  said  anything  about  Gehenna,  the  per- 
sons whom  he  addressed  are  evidently  supposed  by  him  to  be 
acquainted  with  the  meaning  of  the  word.  Hence  no  explanation 
whatevei  is  given  of  it.  But,  in  what  other  sense,  pray,  could  they 
understand  it,  except  in  the  sense  in  which  it  was  employed  in  the 
Old  Testament  ? 

14.  If  Gehenna  means  future  punishment  in  the  New  Testament, 
it  is  certain  the  apostles  never  preached  it  to  Jews  or  Gentiles. 
They  did  not  mention  the  word  in  a  single  instance  in  all  their 
preaching,  of  which  we  have  any  account.  How  can  this  be 
accounted  for,  if  they  understood  by  it  a  place  of  endless  misery  ? 

15.  If  Gehenna  means  a  place  of  misery,  in  a  future  world 
called  hell,  it  is  certain  this  hell  is  a  material  hell ;  and  that  pun- 
ishment in  hell  consists  of  torment  in  literal  fire.  We  know  that  a 
material  hell  has  been  contended  for ;  but,  in  these  days  of  refine- 
ment, improvement,  and  light,  and  knowledge,  this  idea  is  pretty 
generally  abandoned.  But  if  any  class  of  people  must  have  a  hell, 
we  insist  upon  it  that  they  abide  by  the  conclusions  which  are  to  be 
legitimately  drawn  from  their  premises.     If  they  will  have  it  tlmt 


BIP.LE   DOCTRINE   OF    HELL.  43 

orelienna  means  a  place  of  punishnient  in  a  future  world,  th.-n  let 
them  be  contented  with  the  hell  of  the  Bible,  and  not  undertake  to 
manufacture  a  new  one,  nor  to  improve  on  the  old  one.  Let  them, 
then,  cease  to  preach  about  a  '■'^ spirihial  hell,''''  and  a  '■'hell  of  cmi- 
scie7Lce ;"  and  let  them  go  to  preaching  up  the  good  old  Orthodox 
hell  of  our  fathers.  If  they  will  do  this,  we  will  at  least  give  them 
the  credit  of  consistency. 

To  the  views  which  we  have  advanced  on  the  meaning  of  Gehenna, 
we  know  of  but  one  plausible  objection.  That  objection  we  will  now 
state,  and  reply  to. 

It  is  objected,  that,  "  although  Gehenna  originally  denoted  ti.e 
valley  of  Hinnom,  yet  it  had  lost  that  signification  in  our  Saviour's 
time,  and  was  used  to  signify  a  place  of  torment  in  another  world." 
To  this  objection  we  rei)ly  as  follows  : 

1.  This  is  a  barefaced  assertion,  unsupported  by  any  positive  or 
direct  proof  whatever. 

2.  The  translation  of  the  Hebrew  Scriptures  was  commenced 
about  two  hundred  and  seventy  or  two  hundred  and  eighty  yeai's 
before  Christ,  when  the  five  books  of  Moses  were  translated.  The 
translation  of  the  rest  of  the  books  was  not  undertaken  until  within 
one  hundred  and  seventy  years  of  Christ's  birth,  and  was  not  fin- 
ished till  some  time  after  it  was  commenced,  say  twenty  years. — 
See  Prideaux's  Coniiections,  vol.  3,  pp.  356,  357  ;  Home's  Intro- 
duction, vol.  2,  pp.  168,  1G9.  Now,  as  when  this  translation  was 
made,  no  such  change  as  is  alleged  had  taken  place  in  the  meaning 
of  Gehenna  ;  hence,  one  hundred  and  fifty  years  before  the  date  of 
the  New  Testament  this  word  retained  its  original  meaning.  The 
only  Jewish  books  which  were  written  between  the  completion  of 
the  Septuagint  Version  and  the  public  ministry  of  Christ,  which 
have  come  down  to  us,  are  some  of  the  later  books  of  the  Apocry- 
pha, and  the  writings  of  Philo.  Two  of  the  Apocryphal  Iwoks 
allude  to  punishment  after  death,  but  do  not  speak  of  it  as  punish- 
ment in  Gehenna.  Indeed,  the  word  does  not  occur  in  any  of  the 
Apocryphal  books,  nor  in  any  of  the  writings  of  Philo.  How,  then, 
can  it  be  proved  that  any  such  change  as  is  supposed  had  taken 
place  in  the  meaning  of  Gehenna? 

3.  Josephus  wrote  his  works  shortly  after  the  New  Testament 
was  written.  He  was  a  believer  in  puiiishment  after  death,  and 
frequently  alludes  to  it  in  his  writings ;  yet  he  never  calls  it  pun- 


44  BIBLE    DOUTRINE    OF    UELL. 

ishment  in  Gehenna,  nor  does  t'je  word  Gehenna  occur  in  his  writ- 
ings. No  Jewish  writings  composed  within  one  hundred  years  after 
the  time  of  Josophus  have  descended  to  us ;  so  that  it  cannot  be 
proved  that  any  change  in  the  meaning  of  Gehenna  had  taken  place 
within  one  hundred  years  after  the  time  of  Christ. 

4.  The  first  time  that  Gehenna  was  used  to  signify  a  place  of 
misery  after  death,  of  which  we  have  any  account,  was  by  Justin 
Martyr,  about  the  year  of  our  Lord  150. 

5.  The  first  time  this  word  is  used  to  signify  a  place  of  misery  in 
another  world,  by  any  Jewish  writer  of  whom  we  have  any  account, 
was  by  Jonathan  Ben  Uzziel,  in  a  Targura  written  by  him,  the  date 
of  which  is  uncertain.  "  Prideaux,  together  with  several  of  the  old 
critics,  and  even  Gesenius,  place  it  not  far  from  the  Christian  era, 
on  the  authority,  chiefly,  o?  Jeivisk  traditions.  Prideaux,  however, 
has  well  observed,  that,  '  in  historical  matters,  it  is  not  to  be 
regarded  v;hat  the  Jeios  write,  or  lohat  they  omit.''  Most  of  the 
eminent  critics  now  agree  that  it  could  not  have  been  completed  till 
some  time  between  two  hundred  and  four  hundred  years  after 
Christ.  Dr.  Jahn  thinks  it  'a  collection  of  the  interpretations  of 
several  learned  men,  made  towards  the  end  of  the  third  century, 
and  containing  some  of  a  much  older  date.'  Eichhorn  says  that 
'Jonathan  certainly  lived  later  than  the  birth  of  Christ;'  and, 
judging  from  his  style,  his  fables,  his  perversions  of  the  prophecies 
concerning  the  Messiah,  and  from  the  profound  silence  of  the  early 
Jews  and  Christian  Pathers,  he  concludes  that  his  compilation  can- 
not have  been  made  before  the  fourth  century.  The  same  circum- 
stances that  Eichhorn  adduces,  are  thought  by  Bertholdt  to  indicate 
the  second  or  third  century ;  and  he  is  confident  that  the  collection 
*  cannot  have  attained  its  complete  form  before  the  end  of  the  second 
century.'  With  these  general  conclusions  it  is  said  that  Bauer 
likewise  agrees ;  and  some  critics  have  referred  the  woi'k  to  as  late 
a  period  as  the  seventh  and  eighth  centuries."  See  Universalist 
Expositor,  vol.  2,  p.  3G8.  There  is  no  proof,  then,  that  the  meaning 
of  the  word  Gehenna  wtis  changed  until  one  hundred  and  fifty  years 
after  Christ.  If,  thc-refore,  we  believe  this  word  signifies  a  place 
of  misery  after  death,  we  nuist  believe  it  on  the  authority  of  unin- 
spired men,  —  on  the  authority  of  Jewish  Targums  and  Talmuds, 
and  not  on  the  authority  of  the  Bible.  If  the  reader  is  disposed  to 
bow  to  such  authority,  he  can  do  so ;  but  we  beg  to  be  excused. 


EIBLE    DOCTRINK    OF    HELL.  45 

The  following  facts  bear  equally  against  understanding  eitlier 
Sheol,  Hades,  Tartaros,  or  Gehenna,  to  signify  a  place  of  endless 
misery. 

1.  The  words  eternal,  everlasting,  forever.  Sec,  are  not  connected 
with  either  Sheol,  Hades,  Tartaros,  or  Gehenna,  in  a  single  instance 
in  the  v/hole  Bible. 

2.  Paul  says  he  "  shunned  not  to  declare  the  whole  counsel  of 
God;  "and  yet  he  has  not,  in  all  his  writings,  mentioned  either 
Tartaros  or  Gehenna.  He  mentioned  hades  but  once,  and  then 
used  it  to  signify  the  grave.  Now,  if  Paul  believed  these  words 
signified  a  place  of  endless  misery,  how  is  this  fact  to  be  accounted 
for? 

3.  Among  all  the  charges  brought  against  Jesus  and  his  apostles 
by  the  unbelieving  Jews,  they  never  charged  them  with  threatening 
them  witli  endless  misery  in  Sheol,  Hades,  Tartaros,  Gehenna,  or 
anywhere  else.  Now,  the  Jews  believed  themselves  to  be  the  pecu- 
liar people  of  God  ;  and  if  Jesus  or  his  apostles  had  threatened  them 
with  endless  misery,  it  would  have  excited  their  indignation  to  the 
highest  pitch ;  and  we  should  have  heard  them  accusing  Christ  of 
being  audacious  and  presumptuous.  But  no;  no  such  charge  is 
brought  against  him. 

4.  No  person  mentioned  in  the  New  Testament  ever  expressed 
any  fears  of  going  to  a  place  of  endless  misery  after  death,  or  ever 
prayed  to  God  to  be  saved  from  such  a  place.  Nor  is  it  said  of  any 
person  who  had  died,  that  he  had  gone  to  a  place  of  endless  misery, 
—  either  in  Sheol,  Hades,  Tartaros,  Gehenna,  or  anywhere  else. 

5.  The  salvation  of  the  gospel  is  never  spoken  of  as  a  salvation 
from  a  place  of  endless  misery,  either  in  Sheol,  Hades,  Tartaros,  or 
Gehenna.  It  is  spoken  of  as  a  salvation  from  sin,  from  the  dark- 
ness of  this  world,  from  wrath,  from  unbelief,  and  from  the  power 
of  darkness ;  but  no  intimation  is  given  that  Jesus  came  into  this 
world  to  save  mankind  from  endless  misery  in  another. 

Thus,  we  have  finished  our  examination  of  these  words.  The 
reader  can  judge  for  himself  whether  either  of  them,  as  used  in  the 
Scriptures  car  possibly  signify  a  place  of  endless  misery. 

KECAPITOLATION.  — The  English  word  hell  occurs  in  the 
Bible  fifty-four  times ;  —  thirty-one  times  in  the  Old  Testament, 
and  twenty-three  times  in  the  New.    In  the  Old  Testament  it  occurs 


46  BIBLE   DOCTRINE   OF   HELL, 

once  in  Deuteronomy,  once  in  2  Samuel,  twice  in  Job,  seven  times 
in  Psalms,  seven  times  in  Proverbs,  six  times  in  Isaiah,  four  times 
in  Ezekiel,  once  in  Amos,  once  in  Jonah,  and  once  in  Habakkuk. 
In  the  New  Testament,  it  occurs  nine  times  in  Matthew,  three 
times  in  Mark,  three  times  in  Luke,  twice  in  Acts,  once  in  2  Peter, 
once  in  James,  and  four  times  in  the  book  of  Revelation.  In  the 
following  books  of  the  Old  Testament  it  is  not  found  :  Genesis, 
Exodus,  Leviticus,  Numbers,  Joshua,  Judges,  Ruth,  1  Samuel,  1 
and  2  Kings,  1  and  2  Chronicles,  Ezra,  Nehemiah,  Esther,  Eccle- 
siastes.  Song  of  Solomon,  Jeremiah,  Lamentations,  Daniel,  Hosea, 
Joel,  Obadiah,  Micah,  Nahum,  Zephaniah,  Haggai,  Zechariah,  nor 
Malachi.  It  is  not  found  in  the  following  books  of  the  New  Tes- 
tament :  John,  Romans,  1  and  2  Corinthians,  Galatians,  Ephe- 
sians,  Philippians,  Colossians,  1  and  2  Thessiilonians,  1  and  2 
Timothy,  Titus,  Philemon,  Hebrews,  1  Peter,  1,  2,  and  3  Johu, 
nor  Jude 


CHAPTER    II, 

BIBLE  DOCTRINE  CONCEEMNG  THE 
DEVIL. 


SECTION    I. 


All  the  passages  in  the  Old  Testajient  wherein  the  original  woi  d  Shaitah 
or  Satan  occurs,  in  whatever  way  rendered  in  the  commc  n  English 
Version. 

Gen.  26  :  21.  And  they  digged  another  'well,  and  strove  foi  that  also  : 
and  he  called  the  name  of  it  Sitnah. 

Num.  22  :  22.  And  God's  anger  was  kindled,  because  he  (Balaam) 
went :  and  the  angel  of  the  Lord  stood  in  the  way  for  an  adversary  against 
him. 

Verse  32.  And  the  angel  of  the  Lord  said  unto  him,  Wherefore  hast 
thou  smitten  thine  ass  these  three  times  ?  Behold,  I  went  out  to  withstand 
thee,  because  thy  way  is  perverse  before  me. 

1  Sam.  29  :  4.  And  the  princes  of  the  Philistines  said  unto  him,  Make 
this  fellow  return,  that  he  may  go  again  to  his  place  which  tliou  hast 
appointed  him,  and  let  him  not  go  down  with  us  to  battle,  lest  in  the  battle 
he  be  an  adversary  to  us. 

2  Sam.  19  :  22.  And  David  said,  What  have  I  to  do  with  you,  ye  song 
of  Zeruiah,  that  ye  should  tliis  day  be  adversaries  unto  me  ? 

1  Kings  5  :  4.  But  now  the  Lord  my  (Solomon)  God  hath  given  me  rest 
on  every  side,  so  that  thei'e  is  neitlier  adversary  uor  evil  occurrent. 

1  Kings  11  :  14  And  the  Lord  stirred  up  an  adversary  unto  Solomon  ; 
Hadad  tlie  Edomite  :  he  was  of  the  king's  seed  in  Edom. 

Verse  23.  And  God  stirred  him  up  another  adversary,  Rczon  the  sou  of 
Eliadah,  wliich  fled  from  his  lord  Iladadezer,  king  of  Zobali. 

Verse  25.  And  he  was  an  adversary  to  Israel  all  the  days  of  Solomon, 
beside  the  mischief  that  Iladad  did  ;  and  he  abhorred  Israel,  and  reigned 
over  Syria. 

1  Chron.  21  :  1.  And  Satan  stood  up  against  Israel,  and  provoked 
David  to  number  Israel. 

Ezra  4  :  G.  And  in  the  reign  of  Ahasuerus,  in  the  beginning  of  liig 
reign,  wrote  they  unto  him  an  accusation  against  the  inhabitants  of  Judah 
and  Jerusalem. 


48  illBLE   DOCTKINE    CONCERNING    THE    DEVIL. 

Job  1  :  6.  Now  there  was  a  day  -when  the  sons  of  God  came  to  present 
themselves  before  the  Lord,  and  Satan  came  also  among  them. 

Verse  7.  And  the  Lord  said  unto  Satan,  Whence  comest  thou  ?  Then 
Satan  answered  the  Lord,  and  said,  From  going  to  and  fro  in  the  earth 
and  from  walking  up  and  down  in  it. 

Verse  8.  And  the  Lord  said  unto  Satan,  Hast  thou  considered  my  ser- 
vant Job  ?  that  there  is  none  like  him  in  the  earth,  a  perfect  and  an  upright 
man,  one  that  feareth  God,  and  escheweth  evil .' 

Verse  9.  Then  Satan  answered  the  Lord,  and  said,  Doth  Job  fear  God 
for  naught  ? 

Verse  12.  And  the  Lord  said  unto  Satan,  Behold,  all  that  he  hath  is  in 
thy  power  :  only  upon  himself  put  not  forth  thine  hand.  So  Satan  went 
forth  from  the  presence  of  the  Lord. 

Job  2:1.  Again  there  was  a  day  when  the  sons  of  God  came  to  present 
tliemselves  before  the  Lord,  and  Satan  came  also  among  them  to  present 
himself  before  the  Lord. 

Verse  2.  And  the  Lord  said  unto  Satan,  From  whence  comest  thou  ? 
And  Satan  answered  the  Lord,  and  said.  From  going  to  and  fro  in  the 
earth,  and  from  walking  up  and  down  in  it. 

Verse  3  And  the  Lord  said  unto  Satan,  Hast  thou  considered  my  ser- 
vant Job,  that  there  is  none  like  him  in  the  earth,  a  perfect  and  an  upright 
man,  one  that  feareth  God,  and  escheweth  evil  ?  and  still  he  holdeth  fast 
his  integrity,  although  thou  movedst  me  against  him,  to  destroy  him  with- 
out cause. 

Verse  4.  And  Satan  answered  the  Lord,  and  said,  Skin  for  skin  ;  yea, 
all  that  a  man  hath  will  he  give  for  his  life. 

Verse  6.  And  the  Lord  said  unto  Satan,  Behold,  he  is  in  thine  hand  ; 
but  save  his  life. 

Verse  7.  So  went  Satan  forth  from  the  presence  of  the  Lord,  and  smote 
Job  with  sore  boils,  from  the  sole  of  his  foot  unto  his  crown. 

Psalm  38  :  20.     They  also  that  render  evil  for  good  are  mine  adversaries. 

Psalm  71  :  13.  Let  them  be  confounded  and  consumed,  that  are  adver- 
saries to  my  soul. 

Psalm  109  :  4.     For  my  love  they  are  my  adversaries. 

Verse  20.     Let  this  be  the  reward  of  mine  adversaries  from  the  Lord. 

Verse  29.     Let  mine  adversaries  be  clothed  with  shame. 

Zech.  3:1.  And  he  showed  me  Joshua  the  high  priest  standing  before 
the  angel  of  the  Lord,  and  Satan  standing  at  his  right  hand  to  resist  him. 

Verse  2.  And  the  Lord  unto  Sa ten.  The  Lord  rebuke  thee,  0  i'atan  ; 
even  the  Lord,  that  hath  chosen  Jerusalem,  rebuke  thee. 


SECTION    II. 

.ill  the  passages  m  the  Old  Testament  where  the  word  Devils  occurs. 

Lev.  17  :  7.  And  they  shall  no  more  offer  their  saci-ifices  unto  devils, 
after  wliom  thoy  have  gone  a  whoring. 

Deut,  32  :  17.  They  sacrificed  unto  devils,  not  to  God  ;  to  gods  whom  they 
knew  not,  to  new  gods  that  came  newly  up,  whom  your  fithers  feared  not. 

2  Chron.  11  :  15.  And  he  (.Tcrol)oam)  ordained  him  priests  for  tl\e  high 
places,  and  for  the  devils,  ami  for  the  calves  wliich  he  had  ma<le. 

Psalm  lOG  :  37.  Yea,  they  (the  Jews)  sacrificed  their  sons  and  their 
daugliters  unto  devils. 


BIBLE     DOCTllINE    CONCKllNING    THE    DEVIL.  49 

SECTION    III. 

All  tht  tbxts  in  the  New  Testajient  where  the  word  Satan  occurs. 

Matt.  IG  :  23.  But  lie  turned  and  said  unto  Peter,  Get  thee  behind  me, 
^utan ;  thou  art  an  offence  unto  me  :  for  thou  savorest  not  the  things  that 
be  of  God,  but  those  that  be  of  men. 

Mark  8  :  oo.  He  (Christ)  rebuked  Peter,  saying,  Get  thee  behind  me, 
Satan. 

Luke  22 :  SI.  And  the  Lord  said,  Simon,  Simon,  behold,  Satan  hath 
desii-ed  to  have  you  that  he  may  sift  you  as  wheat. 

Mark  3  :  23.  And  he  (Christ)  called  them  (the  Scribes)  unto  him,  and 
said  unto  them  in  parables,  How  can  Satan  cast  out  Satan  1 

Verse  26.  And  if  Satan  rise  up  against  himself,  and  be  divided,  he 
cannot  stand,  but  hath  an  end. 

Matt.  12  :  26.  And  if  Satan  cast  out  Satan,  he  is  divided  against  him- 
self ;  how  shall  then  his  kingdom  stand  ? 

Luke  11  :  18.  If  Satan  also  be  divided  against  himself,  how  shall  hia 
kingdom  stand  ?  because  ye  (the  Scribes)  say  that  I  cast  out  devils  tlirough 
Beelzebub. 

Luke  10  :  18.  And  he  said  unto  them  (the  seventy),  I  beheld  Satan  aa 
lightning  fill  from  heaven. 

Luke  13  :  18.  And  ought  not  this  woman,  being  a  daughter  of  Abra- 
ham, whom  Satan  liath  bound,  lo,  these  eighteen  years,  be  loosed  from  this 
bond  on  the  Sabbath  day  ? 

Luke  22  :  3.  Then  entered  Satan  into  Judas,  surnamed  Iscariot,  being 
of  the  number  of  the  twelve. 

John  13  :  27.     And  after  the  sop  Satan  entered  into  him  (Judas). 

Acts  5  :  3.  But  Peter  said,  Ananias,  why  hath  Satan  filled  thine  heart 
to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  the  price  of  the  land  ? 

Acts  26  :  18.  To  open  their  eyes,  and  to  turn  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God,  that  they  may  receive  for- 
giveness of  sins,  and  inheritance  among  those  who  are  sanctified  by  faith 
which  is  in  me. 

Rom.  16  :  20.  And  the  God  of  peace  shall  bruise  Satan  under  your  feet 
shortly. 

1  Cor.  5:5.  To  deliver  such  an  one  (a  fornicator)  unto  Satan  for  tiie 
destruction  of  the  flesh,  that  the  sjjirit  may  be  saved  in  the  day  of  the  Lord 
Jesus. 

1  Cor.  7  :  5.  Defraud  ye  not  one  the  other,  except  it  be  with  consent  for 
a  time,  that  ye  may  give  yourselves  to  fasting  and  prayer  ;  and  come 
together  again,  that  Satan  tempt  you  not  for  your  incontinency. 

2  Cor.  2  :  11.  Lest  (if  they  did  not  possess  a  forgiving  spirit)  Satan 
should  get  an  advantage  of  us  ;  for  we  ai-e  not  ignorant  of  his  devices. 

2  Cor.  11  :  14.  And  no  marvel  ;  for  Satan  himself  is  transformed  into 
an  angel  of  liglit. 

2  Cor.  12  :  7.  And  lest  I  (Paul)  should  be  exalted  above  measure, 
through  the  abundance  of  the  revelations,  tliere  was  given  to  me  a  tliorn  in 
the  flesh,  the  messenger  of  Satan,  to  buffet  me,  lest  I  should  be  exalted 
above  measure. 

1  Thes.  2  :  18.  Wherefore  we  would  have  come  unto  you  (even  I  Paul) 
once  and  again  ;  but  Satan  hindered  us. 

2  Thes.  2  :  9.  Even  him,  whose  coming  is  after  *he  working  of  ^atati, 
with  all  power,  and  signs,  and  lying  wonders. 

5 


50  EIBLE    DOCTRINE    CONCERNING    THE   DEVIL. 

1  Tim.  1  :  20.  Of  whom  (those  who  had  made  shipwreck  of  the  fiiith) 
is  Hymeneus  and  Alexander  ;  whom  I  have  delivered  unto  Satan,  that  they 
may  learn  not  to  blaspheme. 

1  Tim.  5  :  15.     For  some  are  ali"eady  turned  aside  after  Satan. 

Rev.  2:9.  I  know  thy  works,  and  tribulation,  and  poverty  (but  thou 
art  rich),  and  I  know  the  blasphemy  of  them  which  say  they  are  Jews,  and 
are  not,  but  are  the  synagogue  of  Satan. 

Rev.  3  :  'J.  Behold,  I  will  make  them  of  the  synagogue  of  Satan,  which 
say  they  are  Jews,  and  are  not,  but  do  lie  ;  beliold,  I  will  make  them  to 
eome  and  worship  before  thy  feet,  and  to  know  that  I  have  loved  thee. 

Rev.  2 :  lo.  I  know  thy  works,  and  where  thou  dwellest,  even  where 
^Pergamos)  Satan's  seat  is  :  and  thou  holdest  fast  my  name,  and  hast  not 
ienied  my  faith,  even  in  those  days  wherein  Autipas  was  my  faithful  mar- 
tyr, who  was  slain  among  you,  where  (Pergamos)  Satan  dwelleth. 

Verse  24.  But  unto  you  I  say,  and  unto  the  rest  in  Thj^atira,  as  many 
as  have  not  this  doctrine,  and  which  have  not  known  the  depths  of  Satan, 
as  they  speak  ;  I  will  put  upon  you  none  other  burdens  : 

Verse  25.     I3ut  that  which  ye  have  already,  hold  fast  till  I  come. 


SECTION    IV. 

All  the  passages  in  the  Bibms  in  which  the  terms  Satan  and  Devil  are  used 
to  signify  the  same  thing. 

Matt.  4  :  1.  Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness,  to 
be  tempted  of  the  devil. 

Verse  5.  Then  the  devil  taketh  him  up  into  the  holy  city,  and  setteth 
him  on  a  pinnacle  of  the  temple. 

Verse  8.  Again,  the  devil  taketh  him  up  into  an  exceeding  high  moun- 
tain, and  showeth  him  all  the  kingdoms  of  the  worM,  and  the  glory  of 
tliem. 

Verse  10.  Then  saith  Jesus  unto  him  (the  devil),  Get  thee  hence, 
Satan  ;  for  it  is  written.  Thou  shalt  worship  the  Lord  thy  God,  and  him 
tnly  shalt  thou  serve. 

Verse  11.  Then  the  devil  leaveth  him,  and,  behold,  angels  came  and 
ministered  unto  him. 

Mark  1 :  13.  And  he  (.Jesus)  was  there  in  the  wilderness  forty  days, 
tempted  of  Satan ;  and  was  with  the  wild  beasts  :  and  the  angels  minis- 
tered unto  him. 

Luke  4  :  2.  Being  (Jesus)  forty  days  tempted  of  the  devil.  And  in 
those  days  he  did  eat  nothing  :  and  when  they  were  ended,  he  afterward 
hungered. 

Verse  3.  And  the  devil  said  unto  him.  If  thou  be  the  Son  of  God,  com- 
mand this  stone  that  it  be  made  bread. 

Verse  5.  And  the  devil,  taking  him  up  into  an  high  mountain,  showed 
unto  liim  all  the  l<ingdoms  of  the  world  in  a  moment  of  time. 

Verse  6.  And  the  devil  s;iid  unto  him.  All  this  power  will  I  give  thee, 
and  tlie  glory  of  them  :  for  that  is  delivered  unto  me  ;  and  to  whomsoever  I 
will,  I  give  it. 

Ver.se  8.  And  .Tesus  answered  and  said  unto  him,  Get  thee  l)e]iind  me, 
Sdlan  ;  for  it  is  written,  Tliou  shalt  worship  the  Lord  thy  God,  and  him 
anly  shalt  thou  serve. 


lillJLE     POCTUINE    CONCEKNINQ    TUE    DEVIL.  51 

Verse  IS.  And  wlien  the  devil  had  euded  all  the  temptation,  he  de- 
parted Iroiii  liiui  lur  a  season. 

Mark  4  :  15.  And  these  are  they  by  the  way-side,  where  the  word  ia 
sown  ;  but  wlicn  tliey  have  heard,  Satan  cometh  immediately,  and  taketh 
away  the  word  that  was  sown  in  their  hearts. 

Luke  8  :  12.  Those  l)y  tlie  way-side  are  they  that  hear  ;  then  cometh  the 
devil,  and  taketh  away  tlie  word  out  uf  their  hearts,  lest  they  should  believe 
and  be  saved. 

Luke  2-2  :  3.  Then  entered  Satan  into  Judas  surnamed  Iscariot.  bein^ 
of  the  number  of  the  twelve.  ° 

John  13  :  2.  And  supper  being  ended  (tlie  devil  having  now  put  into 
tlie  lieart  of  Judas  Iscariot,  Simon's  son,  to  betray  him). 

Rev.  12:9.  And  tlie  great  dragon  was  cast  out,  that  old  serpent,  called 
tlie  devil,  and  Satan,  which  dcceiveth  the  wliole  world  :  ho  was  cast  out 
into  the  earth,  and  his  angels  were  cast  out  with  him. 

R«v.  20  :  2.  And  lie  (the  angel)  laid  hold  on  the  dragon,  that  old  ser- 
pent, which  is  the  devil  and  Satan,  and  bound  him  a  tliousand  years. 

Verse  7.  And  wlien  the  thousand  years  are  expired,  Satan  shall  be 
loosed  out  of  his  prison. 

_  Verse  10.  And  the  devil  that  deceived  them  (the  nations)  was  cast 
into  the  lake  of  fire  and  brimstone,  where  tlie  beast  and  the  false  prophet 
are,  and  shall  be  tormented  day  and  night  for  ever  and  ever. 


SECTION     V. 

^11  the  texts  in  the  New  Testajient  where  the  Greek  term  Diabolos  occurs, 
in  whatever  way  rendered  in  the  common  English  version. 

Matt.  5-5  :  41.  Then  shall  he  say  also  unto  them  on  the  left  hand,  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and  hia 
angels. 

Matt.  13^  39.     The  enemy  that  sowed  them  (the  tares)  is  the  devil. 

John  6  :  70.  Have  not  I  chosen  you  twelve,  and  one  of  you  (Judas)  is 
a  devil  1  ./       y  / 

John  8  :  44.  Ye  (the  Jews)  are  of  your  father  the  devil,  and  the  lusts 
of  your  fither  ye  will  do. 

Acts  10  :  38.  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and 
with  power  ;  who  went  about  doing  good,  and  healing  all  that  were  on- 
pressed  of  the  devil.  ^ 

Acts  13  :  10.  0  full  of  all  subtilty,  and  all  mischief,  thou  child  of  the 
devil,  thou  enemy  of  all  righteousness,  wilt  thou  (Elymas  the  sorcerer) 
not  cease  to  pervert  the  right  ways  of  the  Lord  ? 

Eph.  4 :  27.     Neither  give  place  to  the  deril. 

Eph.  6:11.  Put  on  the  whole  armor  of  God,  that  ye  may  be  able  to 
stand  against  the  wiles  of  the  devil. 

1  Tim.  3  :  6.  Not  a  novice  (a  bishop  must  not  be),  lest,  being  lifted  up 
with  pride,  he  fill  into  the  condemnation  of  tlie  devil. 

Verse  7.  .Moreover,  he  must  have  a  good  report  of  them  which  are  with 
out^;  le^^t  he  fill  into  reproach  and  the  snare  of  the  devil. 

Verse  11.  Even  so  must  their  (the  deacons)  wives  be  grave,  not  slan 
derers,  sober,  faithful  in  all  things. 

2  Tim.  2  :  20.     And  that  they  (those  who  oppose  themselves)  may  ro 


52  BIBLE    DOCTiUNE    CONCEKNma    TUE    DEVli. 

cover  themselves  out  of  the  snare  of  the  devil,  who  are  taken  captive  by  him 
at  his  will. 

2  Tim.  3  :  3.  AVithout  (wicked  men)  natural  affection,  truce  breakers, 
false  accusers,  incontinent,  tierce,  despisers  of  those  that  are  good. 

Titus  2  :  3.  The  aged  women  likewise,  that  they  be  in  behavior  as  be- 
cometh  holiness,  not  false  accusers,  not  given  to  much  wine,  teachers  of 
good  things. 

Heb.  2  :  14.  For  as  much,  then,  as  the  children  are  partakers  of  flesh 
and  blood,  he  (Christ)  also  himself  likewise  took  part  of  the  same  ;  that 
through  death  he  might  destroy  him  that  had  the  power  of  death,  that  is, 
the  devil. 

James  4  :  7.     Resist  the  devil,  and  he  will  flee  from  you. 

1  Peter  5:8.  Be  sober,  be  vigilant  ;  because  your  adversary  the  devil, 
as  a  roaring  lion,  walketh  about,  seeking  whom  he  may  devour. 

1  Jolin  3  :  8.  He  that  commltteth  sin  is  of  the  devil  ;  for  the  devil  sin- 
neth  from  the  beginning.  For  this  purpose  the  Son  of  God  was  manifested 
that  he  might  destroy  the  woi-ks  of  the  devil. 

Vex-se  10.  In  this  the  children  of  God  are  manifest,  and  the  children  of 
the  devil :  whosoever  doeth  not  righteousness  is  not  of  God,  neither  he  that 
lovetli  not  his  brother. 

Jude  1 :  it.  Yet  Michael,  the  archangel,  when  contending  with  the  devil 
(he  disputed  about  the  body  of  Moses),  durst  not  bring  against  him  a  rail- 
ing accusation,  but  said.  The  Loi"d  rebuke  thee. 

Rev.  2  :  10.  Fear  none  of  those  things  which  thou  shalt  suffer  :  behold, 
the  devil  shall  cast  some  of  you  into  prison,  that  ye  may  be  tried  ;  and  ye 
shall  have  tribulation  ten  days  ;  be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life. 


SECTION    VI. 

Stafe^ent  of  Facts  showing  that  the  terms  Shaitan,  Devils,  Satan,  and 
DiABOLOS,  were  not  used  by  the  Scripture  writers  to  signify  a  fallen 
angel,  or  a  personal  being  called  the  devil. 

SHAITAN.  —  This  is  the  word  -ffhich  is  rendered  Satan  in 
the  Old  Testament,  It  occurs  just  thirty-three  times.  Once  in 
Genesis,  twice  in  Numbers,  once  in  1  Samuel,  once  in  2  Samuel, 
four  times  in  1  Kings,  once  in  Chronicles,  once  in  Ezra,  fourteen 
times  in  Job,  five  times  in  Psalms,  and  three  times  in  Zechariah. 
It  is  used  twenty-seven  times  in  the  singular,  and  six  times  in  the 
plural  number.  It  is  rendered  Sitnah  once,  six  times  adversary, 
six  times  adversaries,  once  withstand  thee,  and  once  accusation. 

It  is  applied  as  follows  :  To  a  well,  to  an  angel  of  the  Lord,  to 
David,  to  the  so7is  of  Zeruiah,  to  the  enemies  of  Solomon,  or 
Israel,  to  Iladad  the  Edomite,  to  Rezon  the  son  of  Eliudah,  to  the 
person  or  persons  who  counselled  David  to  number  the  children  of 


BIBLE    DOCTRINE    CONCERNINQ    THE   DEVIL.  53 

Israel,  or  to  the  evil  passion  or  desire  of  David's  own  niinJ,  which 
instigated  him  to  do  this,  to  a  piece  of  ivriting,  to  the  enemies  of 
David,  and  to  the  adversary  or  enemy  of  Joshua. 

The  tirst  time  it  is  applied  to  any  being,  is  in  Num.  22 :  22, 
where  it  is  applied  to  an  angel  of  God,  who  was  of  course  a  gooa 
being,  and  not  a  fallen  angel,  or  devil,  in  the  common  acceptation 
of  that  terra. 

The  first  time  it  is  applied  to  a  human  being,  is  in  1  Sam.  29  :  4, 
where  it  is  applied  to  David,  who  is  not  supposed  to  have  been  a 
bad  man,  but,  on  the  contrary,  "  a  man  after  God's  own  heart." 

The  first  time  the  word  occurs  in  the  Old  Testament,  is  in  Gen. 
26:  21,  where  it  is  applied  to  a  well;  and  hatred  is  put  in  the 
margin,  as  an  explanation  of  it. 

•  By  consulting  Chapter  II.,  Sect.  1,  of  this  l>ook,  to  ascertain  the 
scripture  usage  of  this  word,  the  reader  will  discover  that  it  sign! 
fies  an  enemy,  an  opposer,  an  adversary,  and  that  it  is  not  once  used 
to  signify  a  personal  being,  called  the  devil,  or  Satan,  i.  e.,  such  a 
being  as  is  commonly  believed  in  by  most  Christians. 

That  the  word  was  not  used  by  the  Old  Testament  writers  to 
signify  such  a  being,  is  further  evident  from  the  following  additional 
facts : 

1.  Not  one  of  these  writers  has  asserted  the  existence  of  such  a 
being;  or  given  us  any  account  of  his  origin,  history,  locality,  &c. 
Moses  has  given  us  the  oldest  authentic  record  extant,  but  he  gives 
us  not  a  word  of  information  concerning  a  holy,  happy  angel  in 
heaven,  rebelling  against  God,  falling  from  paradise,  and  of  his 
introduction  into  our  world.  The  word  Satan,  nor  devil,  occurs  in 
a  single  instance  in  his  writings.  The  original  word  rendered 
Satan  occurs  but  three  times  in  his  five  booivs ;  and  once,  as  we 
have  seen,  he  applies  it  to  a  v^ell,  and  twice  to  an  angel  of  the 
Lord.  That  Moses  did  not  design  to  teach  the  existence  of  such  a 
being  is,  therefore,  indisputable.  The  five  books  of  Moses  comprise 
a  history  of  the  world  for  a  period  of  more  than  two  thousand 
years.  During  this  whole  time,  then,  mankind  were  entirely  igno- 
rant of  the  existence  of  an  all-powerful  evil  spirit,  called  the  devil. 

2.  The  woi-d  rendered  Satan,  in  the  Old  Testament,  does  not 
occur  in  any  of  the  following  books :  Exodus,  Leviticus,  Deuteron- 
omy, Joshua,  Judges,  Ruth,  2  Kings,  2  Chronicles,  Nehemiah, 
Esther,  Proverbs,  Eeclesiastes,  Song  of  Solomon,  Isaiah,  Jeremiah, 

5* 


54  BIBLE    DOCTRINE    CONCERNING    THE   DEVIL. 

Lamentations,  Ezekiel,  Daniel,  ITosca,  Joel,  Amos,  Obadiah,  Jonah, 
Micah,  Nahuni,  Habakliuk,  Zephaniah,  Haggai,  Malachi.  Of 
course,  it  will  not  be  pretended  that  either  of  these  books  teaches  the 
existence  of  such  a  being ;  and  whether  such  a  thing  is  taught  in 
those  books  where  the  word  does  occur,  let  the  reader  determine  by 
examining  all  the  passages  where  it  is  found.  Can  it  be  supposed 
that  the  Jews  of  ancient  times  were  knowing  to  the  existence  of  a 
devil,  who  was  doing  extensive  mischief  in  the  world,  enticing  men 
to  sin,  and  leading  millions  down  to  irretrievable  ruin  and  misery ; 
and  yet,  that  such  holy  men  as  Joshua,  Nehemiah,  Solomon,  Isaiah, 
Jeremiah,  Ezekiel,  Daniel,  Hosea,  &c.,  should  say  not  one  word 
concerning  him  ? 

3.  God  never  gave  the  Jewish  people,  through  the  medium  of 
his  prophets,  any  warning  concerning  the  devil,  any  information  in 
regard  to  the  extensive  and  powerful  evil  influence  which  he  was 
constantly  exercising  over  them.  Nor  are  any  directions  given  how 
his  influence  might  be  resisted,  and  his  power  counteracted.  All 
of  which  was  certainly  very  necessary,  if  such  a  being  really  existed. 

4.  No  person,  of  whom  we  have  any  account  in  the  Old  Testa- 
ment, ever  undertook  to  excuse  himself  for  his  crimes  and  iniquities, 
by  saying  he  was  enticed,  or  tempted,  by  the  devil,  and  charging 
the  blame  upon  him.  The  case  of  Eve  may  be  thought  an  instance 
of  this ;  but  I  remark,  that  we  are  not  told  that  the  serpent  was  a 
fallen  angel,  nor  that  the  devil  assumed  the  form  of  a  serpent,  and 
tempted  Eve.  Besides,  Adam  acknowledged  no  influence  of  the 
serpent  or  the  devil  in  his  case,  but  charges  the  blame  upon  his 
wife.  We  might  as  well,  therefore,  suppose  Eve  to  be  the  devil,  or 
the  woman  to  be  the  form  which  the  devil  assumed,  as  to  suppose 
this  of  the  serpent. 

5.  The  children  of  the  Jews  were  not  taught  by  their  parents 
anything  concerning  the  devil ;  nor  were  they  cautioned  to  beware 
of  his  seductive  wiles  and  stratagems  ;  nor  told  that  for  disobedience 
they  would  be  consigned  over  to  his  tender  mercies.  All  this  is 
perfectly  unaccountable,  if  Jewish  parents  believed  as  some  parents 
do  now. 

G.  Among  all  the  prayers  recorded  in  the  Old  Testament,  there 
is  not  a  single  instance  of  any  individual  ever  praying,  cither  for 
himself,  or  any  one  else,  to  be  delivered  from  the  influence  or  power 
of  the  devil  in  this  world,  or  anywhere  else.     Either  persons  then 


BIBLK    DOCTRINE    CONCERNINQ    THE    DEVIL.  55 

did  not  believe  as  many  do  now,  or  they  were  culpably  negligent  in 
this  respect. 

7.  We  are  not  informed,  in  the  Old  Testament,  of  any  person 
who  ever  swore  by  the  devil,  or  cursed  by  the  devil,  or  ever  wished 
any  of  their  fellow-men  to  go  to  the  devil.  Certainly,  wicked,  pro- 
fane Jews  did  not  believe  as  profane  men  do  now,  or  we  should  have 
some  instances  of  this  kind. 

8.  Another  fact  is,  that  no  person  under  the  Old  Testament  dis- 
pensation, either  good,  bad,  or  indifferent,  ever  expressed  any  fears 
of  going  to  the  devil  himself,  or  of  any  other  persons  going  to  the 
devil.  They  express  no  such  fears  when  well,  when  sick,  nor  on 
the  bed  of  death.  Nor  do  the  living  express  any  fears  that  their 
deceased  relatives,  friends,  or  acquaintances,  had  gone  to  the  devil. 

DEVILS.  —  This  word  is  found  in  the  Old  Testament  four 
times.  It  occurs  once  in  Leviticus,  once  in  Deuteronomy,  once  in 
2  Chronicles,  and  once  in  Psalms.  By  consulting  Section  2  of 
this  Chapter,  which  contains  all  the  passages  where  it  occurs,  every 
person  can  see  that  it  is  used  to  signify  the  heathen  divinities, 
or  false  gods  of  the  heathen ;  and  in  no  other  sense.  As  it  is  not 
pretended  that  this  word  is  used  to  signify  a  fallen  angel,  no  more 
need  be  said  on  it. 

SATAN.  —  This  word  occurs  both  in  the  Old  and  in  tiie  New 
Testament.  In  the  Old  it  occurs  just  eighteen  times.  Once  in  1 
Chronicles,  fourteen  times  in  the  book  of  Job,  and  three  times  in 
Zechariah.  In  the  Old  Testament  we  have  seen  it  signifies  an 
enemy,  an  opposer,  an  adversary.  It  is  used  in  precisely  the  same 
sense  in  the  New.  This  word  occurs  in  the  New  Testament  thirty- 
seven  times.  Four  times  in  Matthew,  six  times  in  Mark,  six  times 
in  Luke,  once  in  John,  twice  in  Acts,  once  in  Romans,  twice  in  1 
Corinthians,  three  times  in  2  Corinthians,  once  in  1  Thcssalonians, 
once  in  2  Thcssalonians,  twice  in  1  Timothy,  and  eight  times  in 
Revelation.  It  is  not  found  in  Galatians,  Ephesians,  Philippians, 
Colossians,  2  Timothy,  Titus,  Philemon,  Hebrews,  James,  1  and  2 
Peter,  1,  2,  and  3  John,  nor  in  Jude. 

This  word  is  applied  in  the  New  Testament  as  follows  :  To  Peter, 
one  of  the  disciples  of  Christ ;  to  Beelzebub,  the  imaginary  prince, 
or  god,  of  the  demons  or  spirits  of  dead  men  ;   to  Judas,  another 


56  BIBLE    DOCTRINE    CONCERNING    THE   DEVIL. 

disciple  of  Clirist,  who  deserted  him,  and  thereby  became  an  enemy 
or  adversary  to  him  ;  to  the  unbelieving  Jews,  who  were  the  adver- 
saries of  Christ,  and  of  his  religion ;  to  false  teachers,  they  being 
the  enemies  of  truth ;  and  to  the  heathen  opponents  of  the  Gospel, 
and  persecutors  of  the  followers  of  Christ;  see  Rev.  2  :  13.  It  is 
also  applied  to  the  spii'it  of  wickedness  in  man,  and  to  the  evil  pas- 
sions and  desires  of  men ;  see  Acts  5  :  3,  and  John  13  :  27. 

DIAB0L03.  —  This  word  is  found  in  the  Greek  Testament 
thirty-six  times.  Six  times  in  Matthew,  six  times  in  Luke,  three 
times  in  John,  twice  in  Acts,  twice  in  Ephesians,  three  times  in  1 
Timothy,  twice  in  2  Timothy,  once  in  Titus,  once  in  Hebrews,  once 
in  James,  once  in  1  Peter,  three  times  in  1  John,  once  in  Jude,  and 
six  times  in  the  book  of  Revelation.  It  is  not  found  in  Mark, 
John,  Romans,  1  and  2  Corinthians,  Galatians,  Philippians,  Colos- 
sians,  1  and  2  Thessalonians,  Philemon,  2  Peter,  nor  in  2  and  3 
John. 

If  the  reader  will  examine  Section  4  of  this  Chapter,  he  will  see 
that  the  words  devil  and  Satan  are  used  in  the  New  Testament  as 
synonymous  terms. 

The  word  diabolos  is  translated  in  the  common  version  of  the 
New  Testament  thirty-three  times  devil,  twice  false  accusers,  and 
once  slanderers.  Had  it  been  invariably  rendered  by  words  which 
properly  define  it,  no  one  would  ever  have  dreamed  that  it  was  used 
to  signify  a  fallen  angel.  Donnegan  defines  this  word  thus  :  Dia- 
bolos—  an  accuser,  a  calumniator.  See  Donnegaii's  Greek  and 
E?iglish  Lexicon,  p.  356.  We  are  aware  that  some  writers  say  it 
signifies  the  devil ;  meaning  a  fallen  angel,  such  as  has  been  gen- 
erally believed  in  ;  but  before  it  can  be  allowed  to  have  this  siguifi- 
,  cation,  it  must  be  proved  that  such  a  being  exists  ;  or,  at  least,  that 
the  New  Testament  writers  believed  in  the  existence  of  such  a  being, 
and  applied  this  word  to  him;  which  we  think  cannot  be  done. 
This  word  is  applied  in  the  New  Testament  in  the  same  manner  that 
Satan  is,  and  signifies  precisely  the  same  thing.  If  the  reader, 
therefore,  will  examine  all  the  texts  where  it  occurs,  and  read  them 
as  if  it  was  rendered  slanderer,  accuser,  calumniator,  opposer,  enemy 
or  adversary,  he  cannot  fail  of  understanding  them  in  their  true 
sense. 

In  closing  this  chapter,  we  will  state  some  objections  10  the  com- 


BIBLE    DOCTRINE   CONCERNING    THE    DEVIL.  57 

men  view  of  the  subject,  and  reply  to  some  objections  against  the 
views  which  we  have  presented, 

1.  The  cotmnon  vieio  of  the  subject  is  absurd.  It  supposes  sin 
to  have  originated  in  heaven.  Now  heaven  is  everywliere  repre- 
sented in  the  Scriptures  as  a  holy,  happy  place,  into  which  nothing 
sinful,  unholy,  or  unclean  can  ever  enter.  To  suppose,  therefore, 
that  sin  and  rebellion  against  God  originated  there,  is  absurd  in  the 
extreme. 

2.  It  is  coiitrary  to  ex-perience.  It  supposes  man  to  be  influ- 
enced to  sin  by  a  personal  devil.  Now  no  rational  man,  acquainted 
with  human  nature,  ever  felt,  or  imagined  that  he  felt,  any  such  in- 
fluence. 

3.  It  is  unphilosopMcal.  It  supposes  more  causes  tlian  are 
necessary,  to  account  for  the  wickcxlness  of  man.  We  think  the 
fact  of  man's  animal  nature  being  so  closely  connected  with  his 
spiritual  is  abundantly  sufficient  to  account  for  all  his  sin  and  wick- 
edness, without  resorting  to  the  supposition  that  a  personal  devil 
has  any  concern  in  the  matter.  We  have  no  doubt  that  thousands 
have  imagined  they  felt  the  influence  of  such  a  being.  So  have 
thousands  imagined  they  felt  the  influence  of  witches;  and  this  fact 
proves  as  much  in  one  case  as  in  the  other. 

4.  It  comes  directly  in  contact  with  the  plain  declarations  of 
the  Bible. 

1st.  It  supposes  sin  to  have  been  introduced  into  our  world  by 
a  fallen  angel.  Whereas,  the  Bible  declares  that  by  one  man,  not 
by  one  deoil,  nor  by  one  fallen  angel ;  but  "  by  one  man,  sin  en- 
tered into  the  world,  and  death  by  sin."     ^ee  Horn.  5  :   12. 

2d.  It  supposes  man  to  be  tempted  by  a  personal  devil.  But 
when  the  Bible  speaks  out  plainly  on  this  subject,  it  declares  that 
every  man,  yes,  every  man  from  Adam  down  to  latest  posterity ; 
every  man  is  tempted,  not  by  the  devil,  not  by  a  fallen  angel,  but 
"  every  man  is  tempted,  when  he  is  drawn  away  of  his  oicn  lust, 
and  enticed."  See  James  1  :  14,  and  4 :  1—4,  and  Prov 
1:  10. 

3d.  This  theory  supposes  that  the  works  of  the  devil  will  remain, 
and  that  he  himself  will  exist  throughout  the  ceaseless  ages  of  eter- 
nity. But  the  Bible  affirms  that  he  himself,  and  all  his  works, 
shall  be  destroyed.  Ileb.  2  :  14 ;  1  John  3  :  8.  Whatever  this 
devil  may  be  supposed  to  be,  then,  one  thing  is  certain  ;  he  is  des- 


58  BIBLE    DOCTRINE    CONCERNING   THE   DEVIL. 

tilled  to  he  completely  destroyed,  together  with  all  his  works.  So 
far,  therefore,  as  the  salvation  of  the  human  race  is  concerned,  it  is 
a  matter  of  no  consequence  whether  such  a  being  as  a  personal 
devil  has  any  real  existence  or  not. 

We  will  now  notice  some  objections  to  our  views.  It  is  ob- 
jected, 

1.  That  personal  pronoiais  are  applied  to  the  devil  {n  the  Bible, 
and  the  Scriptures  frequently  speak  of  him  as  a  real  being  ;  and 
represent  him  as  talking,  acting,  Sj-c. 

To  this  we  reply,  that  personal  pronouns  are  applied  to  many 
inanimate  things  in  the  Bible ;  and  oftentimes  they  are  represented 
as  talking,  acting,  &c.  The  earth  is  personified.  Job  31  :  38. 
The  heavens  are  personified.  Jer.  2 :  12,  13.  The  sea.  Job 
38  :  8,  9.  Destruction.  Job  28  :  22.  Death  and  the  grave.  1 
Cor.  15:  55;  Job  28:  22.  The  hosts  of  heaven.  Ps.  148: 
1 — 5.  The  mountains  and  hills.  Isa.  55  :  12.  The  trees  of  the 
forest.  Judges  9 :  7 — 16.  Wisdom  also  is  personified.  Prov- 
erbs, chapters  8  and  9  ;  also,  Prov.  1 :  20 — 33.  Seeing  so  many 
things  are  personified  in  the  Scriptures,  is  it  any  marvel  that  evil, 
that  wicked  men,  that  the  lusts  and  passions  of  men,  should  be  per- 
sonified ?  So  far  from  it,  it  is  just  what  we  should  be  led  to 
expect. 

2.  It  is  said,  If  the  idea  of  a  personal  devil  and  an  endless  hell 
be  given  2ip,  our  preachers  will  have  nothing  to  preach  about.  We 
frankly  confess,  we  know  of  many  preachers  who,  in  such  a  case, 
would  lose  a  principal  topic  of  conversation  and  pulpit  declamation. 
But  then  it  mast  be  confessed  that,  if  in  reality  no  such  being  as  a 
personal  devil  exists,  the  less  that  is  said  about  him  the  better. 
And  if  these  preachers  can  find  no  better  subjects  to  discourse  upon, 
they  had  better  abandon  the  ministry,  and  be  silent. 

3.  It  was  remarked  by  a  certain  old  lady,  that  the  existence  of  a 
devil  was  perfectly  clear  ;  else  how  could  mankind  'make  a  picture 
of  him  ?  We  know  there  have  been  a  great  many  pictures  of  the 
devil,  and  we  also  know  that  a  great  many  pictures  of  things  exist 
in  the  human  imagination,  and  are  even  put  upon  paper,  which  have 
no  existence  in  reality.  Mankind  are  extreniely  fond  of  pictures ; 
and  perhaps  some  will  esteem  it  a  hard  case  that  we  should  attempt 
to  rob  them  of  their  beautiful  pictures  of  the  devil. 

Tn  conclusion  we  remark,  that  until  the  facts  and  objections  stated 


BIBLE    DOCTRINE    CONCERNING    THE    DEVIL.  59 

in  this  section,  against  the  existence  of  a  personal  devil,  are  satis- 
factorily accounted  for  or  removed,  we  must  continue  to  believe  that 
Buch  a  being  exists  only  in  the  imaginations  of  the  ignorant,  the 
weak,  and  the  credulous ;  and  that  the  idea  of  his  existence  ought 
to  be  abandoned  by  every  rational  man. 


CHAPTER  111 

BIBLE  DOCTRINE   CONCEDING  DE- 
MO [^G, 


SECTION    I. 

AU  the  passages  in  the  Old  Testament  u-^erein  reference  is  had  to  Demons. 

Deut.  32:  17.  They  sacrificed  unto  devils  {demons),  not  to  God  ;  to 
gods  whom  they  k?iew  not,  to  uew  gods  that  came  newly  up,  whom  your 
fat  hers /eo/-cc?  not. 

Psa.  'J6  :  6.  For  all  the  gods  of  the  nations  are  idols  {daimonia)  ;  but 
the  Lord  made  the  lieavens. 

Psa.  106  :  37.  Yea,  they  sacrificed  their  sons  and  their  daughters  unto 
devils  {daimoniois) ,  and  shed  innocent  blood,  even  the  blood  of  their  sons, 
and  of  their  daughters,  whom  they  sacrificed  unto  the  idols  of  Canaan. 

Isa.  13  :  '21.  But  wild  beasts  of  the  desert  shall  be  there  (in  Babylon)  ; 
and  their  houses  sliall  be  full  of  doleful  creatures  ;  and  owls  shall  dwell 
there,  and  satyrs  {daimonia)  shall  dance  there. 

Isa.  34  :  14.  Tlic  wild  beasts  of  the  desert  shall  also  meet  with  the  wild 
beasts  of  the  island,  and  the  satyr  {demonia)  shall  cry  to  his  fellow  ;  the 
screech-owl  shall  also  rest  there  (in  Idumea),  and  find  for  herself  a  place 
of  rest. 

Isa.  65  :  11.  But  ye  are  they  that  forsake  the  Lord,  that  forget  my  holy 
mountain,  that  prepare  a  table  for  that  troop  {daimonia),  and  that  furnish 
the  drink  oflering  unto  that  number. 


SECTION    II. 

^11  the  passages  in  the  New  Testament  wherein  allusion  is  made  to  Demons. 

1  Cor.  10  :  20,  21.  But  I  say,  that  the  things  which  the  Gentiles  sacri- 
fice, they  sacrifice  to  devils  {demons),  •.ind  not  to  God:  and  I  would  not 
thit  yc  should  have  fcUowsliip  with  devils   {demons).     Ye  cannot  drink 


BIBLE   DOCTRINE   CONCERNING    DEMONS.  Gl 

the  cup  of  the  Loi-d,  ami  tlie  cup  of  devils  (demons) :  j'o  cannot  be  p:iv- 
takoi'a  uf  the  Lord's  table,  and  uf  the  table  of  devils  {ilc/aous). 

Acts  17  :  18.  He  seemetli  to  be  a  setter  forth  of  strange  g-otis  {daimonia), 
because  he  preached  unto  them  .Jesus  and  the  resurrection. 

Kev.  'J  :  '20.  And  the  rest  of  the  men,  which  were  not  killed  by  these 
plagues,  yet  repented  not  of  the  works  of  their  hands  that  they  should  not 
Worship  devils  [demons),  and  idols  of  gold,  and  silver,  and  brass,  and 
stone,  and  of  wood  ;  whicli  neither  can  see,  nor  hear,  nor  walk. 

liev.  IG  :  Id,  14.  And  I  saw  three  unclean  spirits  like  frogs  come  out 
of  the  mouth  of  the  dragon,  and  out  of  the  mouth  of  the  beast,  and  out  of 
the  mouth  of  the  false  prophet.  For  they  are  the  spirits  of  devils  {demons), 
"working  miracles. 

llev.  18 :  2.  Babylon  the  great  is  fallen,  is  fallen,  and  is  become  the 
habitation  of  devils  (demons),  and  the  hold  of  every  tbul  spirit,  and  a  cage 
of  every  unclean  and  hateful  bird. 

1  Tim.  -1  :  1.  Now  the  Spirit  speaketh  expressly,  that  in  the  latter  times 
some  shall  depart  from  the  faith,  giving  heed  to  seducing  spirits,  and  doc- 
trines of  ifevils  (demons). 

John  lU  :  20,  21.  And  many  of  them  (the  Jews)  said,  lie  (Christ)  hath 
a  devil  (demon),  and  is  mad  ;  why  hear  ye  him?  Others  said.  These  are 
not  the  words  of  him  that  hath  a  devil  (demon) :  can  a,  devil  (demon)  open 
the  eyes  of  the  blind  ? 

John  7  :  20.  The  people  answered  and  said.  Thou  (Christ)  hast  a  devil 
(demon). 

John  8  :  48,  49.  Then  answered  the  Jews,  .and  said  imto  him.  Say  we 
not  well  that  thou  art  a  Samaritan,  and  hast  a  devil  (demon)  ?  Jesug 
answered,  I  have  not  a  devil  (demon). 

Verse  52.  Then  said  the  Jews  unto  him,  now  we  know  that  thou  hast  a 
devil  (demon).  Abraham  is  dead,  and  the  prophets  ;  and  thou  sayest,  If 
a  man  keejJ  my  saying,  he  shall  never  taste  death. 

Matt.  11  :  18.  For  John  came  neither  eating  nor  drmking,  and  they 
Bay,  He  hath  a  devil  (demon). 

Luke  7  :  33.  For  John  the  Baptist  came  neither  eating  breixd  nor  drink- 
ing w^ine  ;  and  ye  say.  He  hath  a  devil  (demon). 

Matt.  4 :  24.  And  his  (Jesus)  fame  went  throughout  all  Syria  :  and 
they  brought  unto  him  all  sick  people  that  were  taken  with  divers  diseases 
and  torments,  and  those  which  were  possessed  with  devils  (demons),  and 
those  which  were  lunatic,  and  those  that  had  the  palsy,  and  he  healed 
them. 

Matt,  8  :  IG.  When  the  even  was  come,  they  brought  unto  him  (Christ) 
.many  that  were  possessed  with  devils  (demons)  :  and  he  cast  out  the  sj)irit3 
with  his  word,  and  healed  all  that  were  sick. 

Mark  1  :  32 — 34.  And  at  even,  when  the  sun  did  set,  they  brought  unto 
him  all  that  were  diseased,  and  them  that  were  possessed  of  devils 
(demons).  And  he  healed  many  that  were  sick  of  divers  diseases,  and  cast 
out  many  devils  (demons) ;  and  sufiered  not  the  devils  (demons)  to  speak, 
because  they  knew  him. 

Verse  39.  And  he  preached  in  their  synagogues  throughout  all  Galilee, 
and  cast  out  devils  (demons). 

Luke  4  :  40,  41.  Now  when  the  sun  was  setting,  all  they  that  had  any 
sick  with  divers  diseases  brought  them  "  nto  him  ;  and  he  laid  his  hands 
on  every  one  of  them,  and  healed  them.  And  devils  (demons)  also  came 
out  of  many,  crying  out,  and  saying.  Thou  art  Christ,  the  Son  of  God. 
And  he,  rebuking  them,  suftered  them  not  to  speak  :  for  they  knew  that  he 
was  Christ 

Luke  13  :  32.     Go  ye  and  tell  that  fox  (Ilerod),  Behold  I  cast  out  devili 


62        '  BIBLE    DOCTRINE   CONCERNING    DEMONS. 

(demons),  and  I  do  cures  to-day  and  to-morrow,  and  the  third  day  I  shall 
be  ])erfected. 

Luke  8  :  2.  And  certain  women  (were  with  Christ)  which  had  beea 
healed  of  evil  spirits  and  infirmities,  Mary  called  Magdalene,  out  of  whom 
went  seven  devils  {demons). 

Mark  IG  :  9.  Now  when  Jesus  was  risen  early  the  first  day  of  the  week, 
he  appeared  first  to  Mary  Magdalene,  out  of  whom  he  had  cast  seven  devils 
demons). 

Matt.  10  :  7,  8.  And  as  ye  go,  preach,  saying,  The  kingdom  of  heaven 
is  at  hand.  Heal  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast  out 
devils  {demons)  :  freely  ye  have  received,  freely  give. 

Mark  3  :  14,  15.  And  he  (Christ)  ordained  twelve,  that  they  should  be 
"with  him,  and  that  he  might  send  them  forth  to  preach,  and  to  have  power 
to  heal  sickness,  and  to  cast  out  devils  {demons). 

Mark  16  :  17.  And  these  signs  shall  follow  them  that  believe  :  in  my 
name  shall  they  cast  out  devils  {demons) :  they  shall  speak  with  new 
tongues. 

Luke  9  :  1.  Then  he  called  his  twelve  disciples  together,  and  gave  them 
power  and  authority  over  all  devils  {demons),  and  to  cure  diseases. 

Luke  10  :  17.  And  the  seventy  returned  again  with  joy,  saying.  Lord, 
even  the  devils  {demons)  are  subject  to  us  through  thy  name. 

Mark  9  :  38.  Master,  we  saw  one  casting  out  devils  {demons)  in  thy 
name. 

Luke  9  :  49,  50.  And  John  answered  and  said.  Master,  we  saw  one 
casting  out  devils  {demons)  in  thy  name,  and  we  forbade  him,  because  he 
foUoweth  not  with  us.  And  Jesus  said  unto  him.  Forbid  him  not :  for  he 
that  is  not  against  us  is  for  us. 

Matt.  7  :  22.  Many  will  say  to  me  in  that  day,  Lord,  Lord,  have  we 
not  prophesied  in  thy  name  ?  and  in  thy  name  have  cast  out  devils 
{demons)  1  and  in  thy  name  done  many  wonderful  works  ? 

Matt.  9  :  32 — 34.  As  they  went  out,  behold,  they  brought  to  him  (.Tesus) 
a  dumb  man  possessed  with  a  devil  {demon).  And  when  the  devil  {demon) 
was  cast  out,  the  dumb  spake  ;  and  the  multitudes  marvelled,  saying.  It 
was  never  so  seen  in  Israel.  But  the  Pliarisees  said.  He  casteth  out  devils 
{demons)  through  the  prince  of  the  devils  {demons). 

Luke  11  :  14 — 26.  And  he  was  casting  out  a  devil  {demon),  and  it  was 
dumb.  And  it  came  to  pass,  when  the  dsinl  {demon)  was  gone  out,  the 
dumb  spake  ;  and  the  people  wondered.  But  some  of  them  said.  He  cast- 
eth out  devils  {demons)  through  Beelzebub  thechief  of  thef/ef(/s  {demons). 
And  other's,  tempting  him,  sought  of  him  a  sign  from  heaven.  But  he, 
knowing  tlieir  thoughts,  said  unto  them,  Every  kingdom  divided  against 
itself  is  brought  to  desolation  ;  and  a  house  divided  against  itself  falleth. 
If  Satan  also  be  divided  against  himself,  how  shall  his  kingdom  stand  ?  be- 
cause ye  say  that  I  cast  out  devils  {deinons)  through  Beelzebub.  And  if  I 
by  Beelzebub  cast  out  devils  {de?nons),  by  whom  do  your  sons  cast  them 
out  ?  therefore  shall  they  be  your  judges.  But  if  I  with  the  finger  of  God 
cast  out  devils  {demons),  no  doubt  the  kingdom  of  God  is  come  upon  you. 
Wlien  a  strong  man  armed  keepeth  his  palace,  his  goods  are  in  peace  ;  but 
when  a  stronger  than  he  shall  come  upon  him,  and  overcome  him,  he  taketh 
from  him  all  his  armor  wherein  he  trusted,  and  divideth  his  spoils.  He 
that  is  not  with  me  is  against  me  ;  and  he  that  gathereth  not  with  me 
scattereth.  When  the  unclean  spirit  is  gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest  ;  and  finding  none,  he  saith,  I  will  return 
unto  my  hou.se  whence  I  came  out.  And  when  he  cometh,  he  fin<leth  it 
swept  and  garnislicd.  Then  gootli  he  and  taketh  to  him  seven  other  spirita 
moi'e  wicked  th.m  himseli  ;  and  thoy  enter  in,  and  dwell  tkei-e  ;  and  the 


BIDLE    DOCTRINE    CONCERNING    DEMONS.  63 

last  state  of  that  man  is  worse  than  the  tii-st.     Compare  from  verse  24  to 
26,  with  Matt.  12  :  43 — 15. 

Matt.  12  :  22 — 28.  Tlicn  was  brought  unto  him  one  possessed  with  a 
devil  (demon)  blind  and  dumb  :  and  he  healed  him,  insomuch  that  tlie 
blind  and  dumb  both  spake  and  saw.  And  all  tlie  people  were  amazed,  and 
said,  Is  not  tliis  the  son  of  David  ?  But  wlieu  the  Pharisees  licard  it,  they 
said,  Tliis  follow  doth  not  cast  out  devils,  but  by  Beelzebub,  the  prince  of 
the  ilevils  {demon.s).  And  Jesus  knew  their  thoughts,  and  said  unto  them. 
Every  kingdom  divided  against  itself  is  brought  to  desolation  ;  and  every 
city  or  house  divided  against  itself  shall  not  stand  :  And  if  Satan  cast  out 
Satan,  he  is  divided  against  himself ;  how  shall  then  his  kingdom  stand  .' 
And  if  I  by  Beelzebub  cast  out  devils  (demons),  by  whom  do  your  children 
cast  them  out  ?  therefore  they  shall  be  your  judges.  But  if  I  cast  out 
devils  (demons)  by  the  spirit  of  God,  then  the  kingdom  of  God  is  come 
unto  you. 

Matt.  17  :  14 — 18.  And  when  they  were  come  to  the  multitude,  there 
came  to  him  a  certain  man,  kneeling  down  to  him,  and  saying.  Lord,  have 
mercy  on  my  son  ;  for  he  is  a  lunatic,  and  sore  vexed  :  for  oft  times  he 
falleth  into  the  fire,  and  oft  into  the  water.  And  I  brought  him  to  thy  dis- 
ciples, and  they  could  not  cure  him.  Then  Jesus  answered  and  said,  0 
faithless  and  perverse  generation,  how  long  shall  I  be  with  you  ?  how  long 
shall  I  suffer  you  ?  bring  him  hither  to  me.  And  Jesus  rebuked  the  devil 
(demon)  ;  and  he  depai"ted  out  of  him  :  and  the  child  was  cured  from  that 
very  hour.  The  same  account  is  given  in  Mark  9  :  14 — 30,  and  Luke  9  : 
37—43. 

Luke  4  :  33— -3G.  And  in  the  synagogue  there  was  a  man  which  had  a 
spirit  of  an  unclean  devil  (demon)  ;  and  he  cried  out  with  a  loud  voice, 
saying,  Let  us  alone  ;  what  have  we  to  do  with  thee,  thou  .Jesus  of  Naza- 
reth ?  art  thou  come  to  destroy  us  ?  I  know  thee  who  thou  art  ;  the  Holy 
One  of  God.  And  Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come 
out  of  him.  And  when  the  devil  (demon)  had  thrown  him  in  the  midst, 
he  came  out  of  him,  and  hurt  him  not.  And  they  were  all  amazed,  and 
spake  among  themselves,  saying,  AVhat  a  word  is  this  !  for  with  authority 
and  power  he  commandeth  the  iinclean  spirits,  and  they  come  out.  The 
same  account  is  given  in  Mark  1  :  23 — 29. 

Mark  3  :  20 — 26.  And  the  multitude  cometh  together  again,  so  that 
they  could  not  so  much  as  eat  bread.  And  when  his  (Christ's)  friends 
heard  of  it,  they  went  out  to  lay  hold  on  him  :  for  they  said,  He  is  beside 
himselt  And  the  Scribes  which  came  down  from  Jerusalem  said.  He  hath 
Beelzebub,  and  by  the  prince  of  the  devils  (detnons)  casteth  he  oiit  devils 
(demons)  And  he  called  them  unto  him,  and  said  unto  them  in  parables, 
How  can  Satan  cast  out  Satan  ?  And  if  a  kingdom  be  divided  against  it- 
self, that  kingdom  cannot  stand.  And  if  a  house  be  divided  against  itself, 
that  house  cannot  stand.  And  if  Satan  rise  up  against  himself,  and  be 
divided,  he  cannot  stand,  but  hath  an  end. 

Matt.  15  :  21 — 28.  Then  Jesus  went  thence,  and  departed  into  the 
coasts  of  Tyre  and  Sidon.  And,  behold,  a  woman  of  Canaan  came  out  of 
the  same  coasts,  and  cried  unto  him,  saying,  Have  mercy  on  me,  0  Lord, 
thou  son  of  David  ;  my  daughter  is  grievously  vexed  with  adcvil  (demon). 
But  he  answered  her  not  a  word.  Anil  his  disciples  came  and  besought 
him,  saying.  Send  her  away  ;  for  she  crieth  after  us.  But  he  answei'ed  and 
said,  I  am  not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel,  Then 
came  she  and  worshipped  him,  saying.  Lord,  help  me.  But  he  answered 
and  said,  It  is  not  meet  to  take  the  children's  bread,  and  to  cast  it  to  dogs?. 
And  she  said.  Truth,  Lord  ;  yet  the  dogs  eat  of  the  crumbs  which  fill  from 
the  master's  table.     Then  Jesus  answered  and  said  uuto  her,  0  woman 


64  BIBLE    DOCTRINE    CONCEUNING    DEMONC 

great  is  thy  faith  :  be  it  unto  thcc  even  as  thou  ^yilt.  Ami:  lior  daughter 
was  made  wliole  from  tliat  very  hour.  The  same  account  is  contained  in 
Marli  7  :  2Jl— 31. 

Luke  8  :  2G — 38.  And  tliey  arrived  at  the  country  of  tlie  Gadarenes, 
"which  is  own-  against  Galilee.  And  when  he  went  forth  to  land,  there  met 
him  out  of  the  city  a  certain  man,  which  had  devils  (demons)  long  time, 
and  ware  d  •>  clothes,  neither  abode  in  any  house,  but  in  the  tombs.  When 
he  saw  Jfiws,  he  cried  out,  and  fell  down  before  him,  and  with  a  loud  voice, 
said,  What  have  I  to  do  with  thee,  Jesus,  tliou  Son  of  God  most  high  ?  I 
beseech  thee,  torment  me  not  (For  he  had  commanded  the  unclean  spirit 
to  come  out  of  the  man.  For  oftentimes  it  had  caught  him  :  and  he  was 
kept  bound  with  chains,  and  in  fetters  ;  and  he  brake  the  bands,  and  was 
driven  of  the  decil  {demon)  into  the  wilderness.)  And  Jesus  asked  him, 
saying.  What  is  thy  narao?  and  he  said.  Legion:  because  many  devils 
{demons)  were  entered  into  him.  And  they  besought  him  that  he  would 
not  command  them  to  go  out  into  the  deep.  And  thei'e  was  there  a  herd 
of  many  swine  feeding  '-n  the  mountain  ;  and  they  besought  him  that  he 
would  suifer  them  to  fr.tsr  into  them.  And  he  suttered  them.  Then  went 
the  devils  {demons)  ciifc  of  the  man,  and  entered  into  the  swine  :  and  the 
herd  I'an  violently  (hmi  a  steep  place  into  the  lake,  and  were  choked. 
When  they  that  fed  fhem  saw  what  was  done,  they  fled,  and  went  and  told 
it  in  the  city  ani  ia  the  country.  Then  they  went  out  to  see  what  was 
done  ;  and  camo  b>  Jesus,  and  found  the  man,  out  of  whom  the  devils 
{demons)  were  J  smarted,  sitting  at  the  feet  of  Jesus,  clothed,  and  in  his 
right  mind  :  a' id  they  were  afraid.  They  also  which  saw  it  told  them  by 
what  means  )iC  'Jiat  was  possessed  of  the  devils  {demons)  was  healed. 
Then  the  wliO'.r  jiultitude  of  the  country  of  the  Gadarenes  round  about  be- 
sought him  *o  ^f  part  from  them  ;  for  they  were  taken  with  great  fear.  And 
he  went  up  ir.1  o  the  ship,  and  returned  back  again.  Now  the  man,  out  of 
whom  the  dji  ils  {detnons)  were  departed,  besought  him  that  he  might  be 
with  him.  T.t.e  same  account  is  contained  in  Matt.  8  :  28 — 34,  and  Mark 
5  :  1—21. 

Mark  1  :  28 — 27.  And  there  was  in  their  synagogue  a  man  with  an 
unclean  spirit  ;  and  he  cried  out,  saying.  Let  us  alone  ;  what  have  Ave  to 
do  with  thee,  thou  Jesus  of  Nazareth  ?  art  thou  come  to  destroy  us  ?  I 
know  thee  who  thou  art,  the  Holy  One  of  God.  And  .Jesus  rebuked  him, 
saying,  Hold  thy  peace,  and  come  out  of  him.  And  when  the  unclean 
spirit  had  torn  him,  and  cried  with  a  loud  voice,  he  came  out  of  him.  And 
they  were  all  amazed,  insomuch  that  they  questioned  among  themselves, 
saying,  Wliat  thing  is  this  ?  what  new  doctrine  is  this  ?  for  with  authority 
commandeth  he  even  the  unclean  spirits,  and  they  do  obey  him. 

Mark  3:11.  And  unclean  spirits,  when  they  saw  him,  tell  down  before 
him,  and  cried,  saying.  Thou  art  the  Son  of  God. 

Luke  7  :  21.  And  in  that  same  hour  he  cured  many  of  their  infirmities 
and  plagues,  and  of  evil  spirits  ;  and  unto  many  that  were  blind  he  gave 
sight. 

Acts  5  :  16.  There  came  also  a  multitude  out  of  the  cities  round  about 
Jerusalem,  bringing  sick  folks,  and  them  which  were  vexed  with  unclean 
spirits  :  and  they  were  healed  every  one. 

Acts  8  :  G,  7.  And  the  people  (of  Samaria)  with  one  accord  gave  heed 
unto  those  things  which  Philip  spake,  hearing  and  seeing  the  miracles 
which  he  did.  For  unclean  spirits,  crying  with  loud  voice,  came  out  of 
many  that  were  possessed  with  them  :  and  many  taken  with  palsies,  and 
that  were  lame,  were  healed. 

Acts  IG  :  ](J — 18.  And  it  came  to  pass,  as  wo  went  to  prayer,  a  certain 
damael  pos.sesse<l  with   a  spirit  of  divination  met  us,  which  brought  her 


BIBLE   DOCTRINE   CONCERNING   DEMONS.  GC 

masters  much  gain  by  soothsaying :  the  same  fiillowcd  Paul  ami  us,  and 
crieil,  sayinjr,  Tlusi^  men  are  tlie  servants  of  the  must  liiL^li  CIimI,  wliieh 
show  unto  us  the  way  of  salvation.  And  this  did  slie  many  days.  But 
I'aul,  being  grieved,  turned,  and  said  to  the  spirit,  I  command  thee,  in  the 
name  of  Jesus  Christ,  to  come  out  of  her.  And  he  came  out  the  same 
hour. 

Acts  19  :  13 — IG.  Then  certain  of  the  vagabond  Jews,  exorcists,  took 
upon  them  to  call  over  them  which  had  evil  spirits,  the  name  of  the  Lord 
Jesus,  saying,  AVe  adjure  you  by  Jesus,  whom  Paul  preacheth.  And  tliere 
were  seven  sons  of  one  Sc'3va,  a  Jew,  ami  chief  of  tlie  priests,  wliicli  did 
60.  And  the  evil  spirit  answered  and  said,  Jesus  I  know,  and  Paul  I  know  ; 
but  who  are  ye?  And  the  man  in  wliom  tlie  evil  spirit  was,  leaped  on 
them,  and  overcame  them,  and  prevailed  against  them,  so  that  they  fled 
out  of  that  house  naked  and  wounded. 

James  2  :  lU.  Tliou  believest  that  there  is  one  God  ;  thou  doest  well  • 
the  devils  {demons)  also  believe,  and  tremble. 


^SECTION    III. 

Remarks  and  observations  on  Demons  ;  and  facts  stated,  showing  that  the 
demons  mentioned  in  the  Bible  were  not  fallen  angels. 

If  the  reader  will  carefully  examine  every  passage  in  the  New 
Testament  wherein  allusion  is  made  to  demons,  he  will  see  that 
"demons,"  "unclean  spirits,"  "  the  spirits,"  "  evil  spirits,"  "  unclean 
spirit,"  and  "  spirit  of  divination,"  all  mean  precisely  the  same 
thing.  The  common  theory  respecting  these  demons  is  the  follow- 
ing :  It  is  supposed  that  they  were  once  holy  and  happy  angels  of 
God  in  heaven.  But,  in  consequence  of  their  having  been  drawn 
off  from  their  allegiance  to  God,  and  joining  the  devil  in  his  rebel- 
lion against  the  Most  High,  they,  together  with  their  great  chief,  or 
leader,  were  expelled  from  heaven,  and  cast  out  into  the  earth ; 
since  which  time  they  have  been  constantly  at  work  contriving  how 
they  may  torment  the  human  race.  To  this  theory  we  object  as 
follows  : 

1.  We  have  shown  that  the  Bible  gives  no  account  of  any  such 
rebellion  in  heaven,  nor  of  any  such  fall  of  angels;  and  that  it  does 
not  teach  the  real,  personal  existence  of  any  such  being  as  the  devil. 
If  any  man  believes,  therefore,  that  these  demons  were  fallen  angels, 
he  must  believe  it  without  the  authority  of  the  Bible. 

2.  A  marked  distinction  is  kept  up  between  the  devil  and 
demons,  throughout  the  Bible.  The  Jews  are  accused  of  sacrificing 
unto  demom,J)evi\i.  3-2:  17;  Ps.  106:  37;  Isa.  05:  11.      But 


66  BIBLE   DOCTRINE   CONCERNING    DEMONS. 

they  are  never  accused  of  sacrificing  unto  Satan,  or  Diabolos.  Satan 
and  Diabolos  are  spoken  of  as  one  ;  and  these  words  are  never  used 
in  the  plural  number  only  when  speaking  of  human  beings.  But 
the  demons  are  spoken  of  as  many  ;  —  seven  were  cast  out  of  Mary 
Magdalene :  and  of  one  man  we  read  he  had  a  whole  legion. 
Persons  are  spoken  of  as  being  possessed  of  deino7is  ;  but  nowhere 
is  it  intimated  in  the  Bible  that  any  person  was  ever  possessed  of 
Sazan  or  Diabolos.  Demons  are  said  to  have  been  cast  out  of  per- 
sons ;  but  never  is  it  said  that  Satan,  or  Diabolos,  was  cast  out  of 
any  man. 

3.  This  theory  is  contrary  to  the  opinions  of  both  Jews  and 
heathen  respecting  the  origin  and  nature  of  these  demons.  Enfield 
tells  us  that  the  Chaldeans,  and,  indeed,  all  the  heathen  nations, 
believed  in  the  existence  of  an  innumerable  host  of  demons.  He 
also  tells  us  that  the  same  belief  was  entertained  by  all  the  different 
schools  of  heathen  philosophers.  He  likewise  informs  us  that  Xenoc- 
rates,  Plato,  Cicero,  Pythagoras,  and  others,  taught  that  demons 
are  of  two  kinds  —  superior  and  inferior ;  the  superior,  those  that 
inhabited  the  sun  and  stars ;  the  inferior,  human  souls,  separated 
from  the  body.  Plutarch,  Thales  and  Hesiod,  taught  the  same 
doctrine.  Josephus  tells  us  that  demoniacs  were  possessed  by  the 
spirits  of  dead  men.  That  the  belief  in  the  existence  of  demons 
was  common  among  the  Jews  in  our  Saviour's  time,  is  a  fact  too 
notorious  to  admit  of  denial.  From  what  source  they  derived  these 
opinions  we  shall  see  presently.  It  is  also  an  indisputable  fact  that 
these  demons,  so  far  from  being  fallen  angels,  were  the  spirits,  souls 
or  ghosts,  of  dead  men,  which  were  supposed  to  come  back  to  this 
world,  and  take  possession  of,  or  enter  into,  the  living. 

4.  The  Bible  nowhere  informs  us  that  these  demons  were  fallen 
angels.  Demons  are  spoken  of  in  the  Old  Testament,  and  very 
frequently  mentioned  in  the  New ;  but  not  a  hint  is  given  that  they 
were  fallen  angels.  Now,  can  it  be  believed  that  the  scripture 
writers  believed  these  demons  to  be  fallen  angels,  and,  although 
they  fi'equently  mention  them,  yet  tliat  this  opinion  of  theirs  should 
never  leak  out  ? 

5.  This  theory  comes  in  direct  contact  with  the  plain  teachings 
of  the  Bil)le.  See  l)eut,  32  :  17.  It  is  certain,  from  this  text, 
that  these  demons  wei'e  something  that  the  Jews  had  formerly 
known  nothing  about,  and  that  their  fathers  had  no  fear  of  them. 


BIBLE   DOCTRINE   CONCERNING    DEMONS.  (57 

If,  then,  thcj  were  fallen  angels,  the  Jews  of  ancient  times  wero 
ignorant  of  their  existence,  and  had  no  fears  respecting  them. 
In  Psalm  96:  5,  we  are  told  that  "all  the  gods  of  the  heathen 
are  idols  "  {dahnoiiia).  The  heathen  worshipped  the  deitied  gliosis 
of  dead  men,  and  their  idols  were  representations  of  these  gliostly 
gods.  But  the  Bible  declares  that  these  gods  had  no  real  exist- 
ence ;  and  the  mere  representation  of  them  was  all  that  did  really 
exist. 

There  ai'e  now  three  questions  which  demand  serious  considera- 
tion, 1.  What  was  the  theory  adopted  by  the  Jews  respecting 
these  demons  ?  2.  From  whence  did  they  derive  their  opinions 
concerning  them  ?  3.  Had  their  opinions  in  relation  to  them  any 
foundation  in  truth  ? 

1.  What  were  their  opinions  respecting  demons?  On  the 
authority  of  Josephus,  we  affirm  that  they  believed  these  demons  to 
be  the  souls  or  spirits  of  dead  men.  From  reading  what  is  said 
about  these  demons  in  the  New  Testament,  it  is  evident  the  Jews 
believed  there  was  a  vast  number  of  them.  It  is  also  evident  they 
believed  these  demons  sometimes  came  back  to  this  world,  entered 
into  the  bodies  of  the  living,  and  had  power  to  torment  them,  by 
inflicting  various  maladies  upon  them,  such  as  dumbness,  blindness, 
lunacy,  epilepsy,  madness,  &c.  This  opinion  is  alluded  to.  Matt. 
9:  32—34;  Luke  11  :  14—26;  Matt.  12:  22— 28,  and  17:  14 
— 18;  and  Luke  8:  26 — 38.  Madness  was  supposed  to  be 
occasioned  by  a  demon  of  the  very  worst  and  most  malignant  kind. 
The  number  of  demons  which  a  man  had  was  supposed  to  be  in  pro- 
portion to  the  strangeness  and  malignity  of  the  disease  with  which 
he  was  afllicted.  They  had  observed  that,  when  a  person  was  cured 
of  insanity  or  madness,  and  afterwards  had  a  relapse,  the  disease 
seized  hold  of  him  with  increased  violence.  Hence  they  supposed 
the  old  demon  had  returned,  and  brought  other  demons  with  him; 
or  that  1  new  demon,  of  moi'e  malignant  character  than  the  first, 
had  taken  possession  of  him.  This  opinion  is  alluded  to,  Luke  11  : 
24—26,  and  Matt.  12:  43—4.5.  They  believed  that  all  the 
demons  were  subordinate  to  one  great  chief  or  leader,  and  this  chief 
they  called  Beelzebub.  This  opinion  is  alluded  to  by  Mark  3  :  20 
—26;  Matt.  12:  22—28,  and  Luke  11:  14—26.  They  seem 
to  have  thought  that  these  demons  were  in  due  time  to  be  sent  into 
some  place  of  punishment,  —  under  the  earth,  or  under  the  sea. 


68  BIBLE    DOCTRINE   CONCERNING    DEMONS. 

This  we  infer  from  Luke  8  :  31,  and  Matt.  8  :  29.  Thej  believed 
these  demons  might  be  expelled  by  human  agency ;  and  hence  thej 
practised  exorcism  •  for  that  purpose.  Matt.  12 :  27,  and  Luke 
11:  19. 

2.  From  whence  did  they  derive  these  opinions  ?  It  could  not 
be  from  the  Bible,  for  we  have  seen  the  Bible  teaches  no  such  doc- 
trines. Where,  then,  could  they  have  learned  them  ?  We  answer, 
they  learned  them  from  the  heathen.  We  have  seen  that  their 
fathers  knew  nothing  about  the  existence  of  such  beings,  and  had 
no  fear  of  them.  We  have  also  seen  that  when  the  Jews  first  began 
to  worship  such  beings  they  worshipped  "  new  gods,"  which  came 
"  newly  up,"  and  of  which  their  fathers,  although  enjoying  a  reve- 
lation from  God,  had  never  heard.  But  when  did  they  learn  these 
opinions  ?  Dr.  Knapp,  an  orthodox  German  divine,  whose  work 
on  Theology  has  been  translated  at  Andover,  and  highly  approved 
by  the  professors  there,  says  :  "  There  is  no  trace  of  a  belief  in 
the  existence  of  evil  spirits,  even  among  the  Jews,  until  the  Baby- 
lonian captivity."  And  every  person  at  all  acquainted  with  Jewish 
history  knows  that,  during  their  seventy  years'  captivity  in  Baby- 
lon, they  learned  a  vast  many  heathen  notions,  and,  by  incorporat- 
ing thera  with  their  own  religion,  corrupted  the  religion  of  their 
fathers,  and  even  made  void  the  law  of  God  by  their  traditions. 
But  where  did  the  heathen  learn  these  opinions  ?  Certainly  not 
from  divine  revelation,  for  they  enjoyed  no  such  revelation.  In 
fine,  we  can  trace  these  opinions  to  no  higher  or  better  source  than 
the  vain  imaginations  of  the  heathen.  They  originated  from  the 
same  source  as  did  the  heathen  opinions  concerning  the  angel  of 
darkness,  the  angel  of  light,  the  god  Baal,  the  god  of  the  grove,  the 
god  of  the  hills,  the  god  of  the  valley,  the  god  of  thunder,  the  god 
of  storms,  the  god  of  peace,  the  god  of  war,  &c.,  &c.  They  owe 
their  origin  to  the  same  source  as  did  all  the  gods  of  the  heathen, 
of  whom  there  were  no  less,  in  the  time  of  Christ,  than  thirty  thou- 
sand. If  any  man  thinks  he  can  trace  them  to  a  higher  or  better 
source  than  this  let  him  nerve  himself  to  the  task.  We  feel  very 
confident  he  will  fail  in  the  undertaking.  Let  us  now  hear  what 
the  learned  Wakefield  says  on  this  subject.  He  says  :  "  Demoniacs 
wa.s  a  })opular  name  for  one  sort  of  madness,  chiefly  of  the  raging 
kind,  founded  on  a  foolish  superstition  of  the  vulgar,  that  madmen 
were  possessed  by  the  spirits  of  dead  men,  called  demons,  just  as 


BIBLE    DOCTRINE   CONCEKNING    DEMONS.  GO 

Others  were  called  luTiatics,  as  if  affected  by  the  moon.  So  niodeiu 
times  have  had  their  St.  Vitus'  dance,  and  St.  Anthony's  fire , 
and  these  terms  are  used  without  scruple  by  those  who  have  not 
the  least  notion  of  the  interi'erence  of  these  saints  in  these  particular 
disorders.  Indeed,  all  great  irregularities  in  the  system  of  nature, 
of  wliich  raging  madness  is  one,  the  ancients,  both  heathen  and 
Jews,  but  especially  the  latter,  were  accustomed  to  attribute  to 
supernatural  agency.  Thus,  for  instance,  an  unusual  and  luck} 
cast  of  the  dice  was  called  by  the  Romans  '  the  cast  of  Venus,'  as  if 
occasioned  by  that  goddess.  It  is  wonderful  to  me  how  any  man, 
conversant  with  classic  authors,  can  entertain  any  other  opinion  of 
the  demoniacs  of  the  New  Testament.  Indeed,  it  is  the  most 
remarkable  instance  I  know  of  the  triumph  of  prejudice  and  super- 
stition over  learning  and  good  sense.  This  idea  is  nothing  new. 
The  same  opinion  was  maintained  by  several  great  men,  both  of  the 
last  and  present  century  ;  and,  among  the  rest,  by  Joseph  Mode,  of 
Christ's  College,  Cambridge,  —  as  learned,  and,  in  every  view,  as 
respectable  a  divine  as  England  ever  produced." 

Such  being  the  facts  in  relation  to  demons  and  demoniacs,  we  are 
led  necessarily  to  adopt  the  following  conclusions,  namely : 

1.  That  all  that  is  said  in  the  New  Testament  concerning  demons 
is  spoken  in  accordance  with  the  generally  received  opinions  of  the 
people  of  that  day,  and  without  any  intention  to  sanction  those 
opinions,  or  give  them  the  least  countenance  or  support. 

2.  When  persons  are  spoken  of  in  the  New  Testament  as  having 
been  possessed  with  demons,  all  that  ought  to  be  understood  by  it 
js,  that  the  persons  were  laboring  under  some  kind  of  disease,  either 
Dodily  or  mental,  which  was  supposed  to  be  occasioned  by  a  demon 
or  demons. 

3.  When  the  Jews  accuse  Christ  of  having  a  demon,  —  John 
10  :  20,  21,  and  7  :  20,  and  8  :  48,  49,  52,  — and  John  the  Bap- 
tist  of  having  a  demon,  —  Matt.  11  :  18,  and  Luke  7  :  33,  —  all 
that  is  to  be  understood  by  it  is,  that  either  they  accused  them  of 
this  out  of  malice,  or  else  they  actually  believed  them  to  be  deranged, 
and  supposed  their  derangement  to  be  occasioned  by  a  demon. 
Indeed,  they  say  of  Christ,  John  10  :  20,  "  He  hath  a  demon,  and 
is  mad.''  Now,  all  will  admit  that  when  they  supposed  John  and 
Christ  to  have  a  demon,  they  were   mistaken.     Why,  then,  not 


70  BIBLE    DOCTRINE    CONCERNING   DEMONS. 

admit  that  they  were  equally  as  mistaken  in  supposing  any  one  to 
have  a  demon  ? 

4.  When  it  is  said  of  Christ,  and  of  his  disciples,  that  they  cast 
demons  out  of  persons,  we  are  to  understand  by  it  that  they  removed 
the  diseases  under  which  the  persons  were  laboring,  and  which  were 
supposed  to  be  produced  by  demons.  Indeed,  it  is  expressly  said 
of  such,  that  "  they  were  healed."  Matt.  4  :  24,  and  12  :  22,  and 
17:  18,  and  15:  28;  Acts  5  :  16. 

5.  When  Christ  gave  his  disciples  power  to  cast  out  demons,  we 
are  to  understand  that  he  gave  them  power  to  cure  or  remove  those 
diseases  which  were  supposed  to  be  occasioned  by  evil  spirits  called 
demons. 

6.  When  it  is  said  of  Mary  Magdalene  that  seven  demons  were 
cast  out  of  her,  we  are  to  undei'stand  that  a  disease  was  removed 
from  her  which  was  supposed  to  be  occasioned  by  the  power  of 
seven  demons.  And  when  it  is  said  that  a  legion  of  demons  were 
cast  out  of  the  Gadarene  demoniac,  —  Luke  8  :  30,  33,  —  we  are 
to  understand  that  he  was  cured  of  a  madness  of  such  malignant 
kind  that  it  was  supposed  to  be  produced  by  the  combined  influence 
of  a  whole  legion  of  demons.  That  his  disease  was  madness  is  evi- 
dent, not  only  from  his  conduct,  but  from  the  fact  that  it  is 
expressly  said  of  him,  "  he  was  restored  to  his  right  mind."  Luke 
8  :  35,  and  Mark  5  :  15. 

7.  When  it  is  said  of  Christ  that  he  cast  a  dumb  demon  out  of 
one  man,  —  Luke  11  :  14,  —  and  a  bl'md  and  dumb  demon  out  of 
another,  —  Matt.  12  :  22,  —  we  are  to  understand,  not  that  the 
demons  were  blind,  or  dumb,  or  both,  but  that  the  person  himself, 
in  the  one  case,  was  dumb,  and  in  the  other,  both  blind  and  dumb. 
And  as  Christ  restored  the  speech  of  one,  and  both  the  speech  and 
sight  of  the  other,  hence  it  was  supposed  by  the  Jews  that  he  had 
cast  out  the  demons  which  were  supposed  by  them  to  occasion  these 
disorders. 

To  the  views  which  we  have  presented  on  this  subject,  it  will 
undoubtedly  be  objected  as  follows,  namely  : 

1.  "  Both  Christ  and  his  disciples  speak  of  demons  as  real  beings, 
nor  do  they  give  the  least  intimation  that  they  were  not.  Now,  if 
they  believed  that  the  opinions  of  the  Jews  respecting  demons  were 
mere  superstitious  whims,  why  did  they  not  inform  them  of  this 
fact?" 


BIBLE   DOCTRINE    CONCERNING    DEMONS.  71 

Answer.  —  We  will  answer  this  question  by  asking  another. 
Christ  speaks  of  mammon  as  a  real  being,  —  Matt.  G  :  24  ;  Luke 
IG  :  9, —  nor  does  he  give  any  intimation  that  he  did  not  belicvo 
in  the  existence  of  such  a  being.  Now,  if  Christ  believed  that  no 
such  being  as  mammon  existed,  why  did  he  not  inform  the  people 
of  that  fact  ?  Mammon  was  one  of  the  heathen  gods  —  the  god  of 
riches ;  and  if  the  silence  of  Christ  respecting  his  disbelief  in  the 
existence  of  demons  proves  that  such  beings  do  really  exist,  then 
his  silence  respecting  his  disbelief  in  mammon  proves  that  sucli  a 
god  as  mammon  does  really  exist.  Again,  Christ  and  his  disciples 
speak  of  th-e  devil,  of  death,  and  of  wisdom,  as  real  beings ;  but  who 
believes  that  they  intended  to  countenance  the  belief  of  the  heathen 
respecting  the  existence  of  an  evil  god,  or  of  the  Jews  respecting 
the  existence  of  an  all-powerful  evil  spirit,  called  the  devil,  who  was 
once  an  angel  of  God  ?  In  Chapter  II.  of  this  work  we  have  shown 
that  Christ  used  the  term  devil  in  the  same  sense  that  the  term 
Satan  is  employed  in  the  Old  Testament ;  and  that  it  is  not  once 
used  to  signify  a  personal  being  called  the  devil.  Is  it  to  be  sup- 
posed that,  when  Christ  and  his  disciples  speak  of  death  and 
wisdom  as  personal  beings,  they  meant  to  recognize  the  real  existence 
of  the  angel  of  death,  supposed  to  exist  by  the  Jews  ?  or  the  god- 
dess of  wisdom,  supposed  to  exist  by  the  heathen?  Certainly  not. 
No  more  is  it  to  be  supposed  that,  when  they  speak  of  demons,  they 
meant  to  recognize  the  real  existence  of  such  beings.  Once  more. 
The  disciples  of  Christ  speak  of  the  doctrine  of  preexistence  ;  John 
0  :  1 — 3  ;  of  the  doctrine  of  transmigration  ;  Matt.  14  :  1,2,  and 
IG  :  14 ;  Mark  6  :  15,  IG  ;  Luke  9  :  7,  19  ;  nor  were  either  of 
these  doctrines  pointedly  or  particularly  condemned  by  Jesus  Christ. 
But  are  we  to  infer  from  this  fact  that  these  doctrines  are  true  ? 
In  Gal,  8 :  1,  Paul  speaks  of  witchcraft,  nor  does  he  say  that  he 
did  not  believe  in  witchcraft.  But  are  we  to  infer  from  this  that 
Paul  really  believed  in  the  existence  of  witches  ?  In  Acts  IG  :  IG, 
we  read  of  a  certain  damsel  who  was  possessed  of  a  "  spirit  of  divin- 
ation," or  "  of  Python,"  as  it  is  in  the  margin.  This  damsel  was  a 
heathen  prophetess,  or  fortune-teller,  and  it  was  supposed  by  the 
heathen  that  she  was  inspired  by  the  spirit  of  Apollo  Pythias.  Paul 
is  said  to  have  cast  this  spirit  out  of  her ;  and  nothing  is  said,  either 
by  Luke  or  Paul,  respecting  the  falsity  of  the  heathen  notions 
respecting  the  source  of  the  inspiration  of  this  damsel,  nor  even  of 


72  BIBLE   DOCTRINE   CONCERNING   DEMONS 

the  inspiration  itself.  But  are  we  to  infer  from  this  that  Luke  and 
Paul  believed  she  was  really  inspired,  and  that,  too,  by  the  spirit 
of  a  dead  man  ?  Christ  and  his  disciples  speak  of  these,  and  ruany 
other  things,  in  the  common  language  of  the  age,  and  they  frequently 
allude  to  the  opinions  of  the  Jews,  without  telling  us  how  those 
opinions  originated,  or  whether  they  believed  them  true  or  false. 
In  the  language  of  Mr.  Balfour  :  "  To  have  corrected  all  the  false 
opinions  of  the  age,  would  have  been  an  arduous  and  vain  work ; 
and  had  they  not  spoken  of  things  in  the  common  language  of  other 
people,  they  could  not  have  been  understood ;  but  would  have  sub- 
jected themselves  to  the  charge  of  vanity  and  affectation.  They  did 
then  what  we  do  now  —  speak  in  the  popular  language  of  the  day. 
We  speak  now  of  St.  Anthony's  fire,  St.  Vitus'  dance,  and  of  the 
rising  and  setting  of  the  sun  ;  and  people  would  smile  at  the  man 
who  refused  to  do  so." 

2.  It  is  objected  that  "  Jesus  spoke  of  Beelzebub  as  the  prince 
of  demons;  Luke  11 :  18,  19,  and  never  intimated  that  no  such 
being  existed ;  but,  on  the  contrary,  spoke  as  if  such  a  being  did 
really  exist." 

Answer.  —  "When  Jesus  spoke  of  Beelzebub,  he  spoke  in  answer 
to  a  charge  brought  against  himself  by  the  Jews,  namely,  that  he 
cast  out  demons  by  the  power  of  Beelzebub.  He  spoke  in  accord- 
ance with  the  generally  received  opinion,  and  reasoned  with  the 
Jews  on  their  own  received  principles.  He  showed  the  inconsist- 
ency of  supposing  that  Beelzebub  would  lend  his  aid  in  overcoming 
and  casting  out  his  own  demons.  The  argument  was  conclusive ; 
and  it  appears  the  Jews  deemed  it  so,  for  they  never  undertook  to 
refute  it.  The  Jews  evidently  believed  Beelzebub  to  be  the  prince 
of  demons.  But  what  authority  had  they  for  thus  believing? 
Certainly  not  the  authority  of  the  Bible ;  for  that  contains  no  such 
doctrine.  On  the  contrary,  it  afiirms  that  Baal-zebub  was  the  god 
of  Ekron,  2  Kings  1  :  2,  3,  6,  16.  After  the  Jews  adopted  the 
heathen  fables  i-especting  demons,  and  the  prince  which  presided 
over  them,  it  was  the  easiest  thing  in  the  world  to  apply  the  terms 
Beelzebub  and  Satan  to  that  prince. 

3.  It  is  said  that  "  Jesus  rebuked  these  demons;  but  how  could 
he  rebuke  a  thing  which  did  not  exist  ? " 

Answer.  —  "When  it  is  said  that  Jesus  rebuked  these  demons, 
we  are  to  understand  that  he  rebuked  the  disease,  which  was  sup 


BIBLE   DOCTRINE    CONCERNING    DEMONS.  73 

posed  to  be  produced  by  demons.  And  that  there  is  nothing  incon- 
sistent in  this  idea,  must  be  admitted,  inasmuch  as  it  is  expressly 
said  of  Peter's  wife's  mother,  who  was  sick  of  a  fever,  that  Jesus 
"  rebuked  the  fever,  and  it  left  her."     Luke  4  :  38,  39, 

4.  "  These  demons  are  represented  as  talking ;  but  how  could 
they  be  said  to  talk,  unless  they  really  existed  ?  " 

Answer.  —  When  these  demons  are  represented  as  talking,  wc 
are  to  understand  by  it,  not  that  the  demons  spoke,  but  that  the 
persons  themselves,  who  were  supposed  to  be  possessed,  uttered  the 
words  which  are  ascribed  to  the  demon.  It  was  supposed,  by  those 
who  believed  in  demoniacal  possession,  that  all  the  actions,  words  or 
deeds,  of  the  man  thus  possessed  were  produced  by  an  evil  spirit , 
and  hence,  whatever  the  demoniac  himself  said  or  did  was  as- 
cribed to  the  demon.  Besides,  the  language  which  is  ascribed  to 
the  demons  in  Luke  4:  40,  41,  is,  in  Luke  4 :  33 — 36,  Luke  8  : 
26—38,  Matt.  8:  28—34,  and  Mark  5  :  1—21,  ascribed  to  the 
demoniacs  themselves. 

5.  "  These  demoniacs  acknowledged  themselves  to  be  possessed 
with  demons ;  but  how  is  this  fact  to  be  accounted  for,  if,  indeed, 
there  was  no  such  thing  ?  " 

Answer.  —  How  is  it  to  be  accounted  for  that,  during  the  time 
of  the  Salem  witchcraft,  many  persons  acknowledged  themselves  to 
be  bewitched  ;  and  even,  in  some  cases,  that  they  were  witches,  and 
had  power  to  bewitch  others  ?  The  fact  is,  it  was  a  current  opinion 
among  the  Jews  that  madness  was  owing  to  a  possession  with  an 
evil  spirit ;  hence  the  madmen  themselves,  who  once  had  their  senses, 
must  of  course  have  had  the  same  notion.  "  These  madmen,  as  is 
not  uncommon,  knew  themselves  to  be  so ;  and,  therefore,  thought 
themselves  possessed,  and  spoke  in  that  character."  They  not  only 
believed  themselves  to  be  possessed,  but  they  thought  that  the  pro- 
cess of  expelling  the  demons  from  them  would  be  attended  with 
pain.  They  also  believed  that  these  demons  were  sent  to  punish 
them  for  their  sins ;  and  that  the  demons  themselves  would  some 
time  or  other  be  sent  to  some  place  of  punishment.  Hence,  they 
besought  Jesus  to  "  torment  them  not."  Luke  8  :  28.  This  is 
explained  by  the  next  words.  "  For  he  (Jesus)  had  commanded 
the  unclean  spirit  to  come  out."  The  demoniac  thought  it  wodld 
be  a  painful  operation  to  expel  the  demons,  and  chose  to  remain  as 
he  was.  When  it  is  said  the  demons  "  besought  Jesus  that  ho 
7 


74  BIBLE   DOCTUINE    CONCERNING    DEMONS. 

would  suflbr  them  to  enter  into  the  swine,"  we  are  to  understand 
that  the  demoniacs  themselves  made  this  request.  And  this  was 
certainly  very  characteristic  of  a  person  laboring  under  insanity 
When  it  is  said  the  demons  "  went  out  of  the  man,  and  entered  into 
the  swine,"  we  are  to  understand  that  Jesus  transferred  the  disease, 
under  which  the  demoniac  was  laboring,  to  the  swine.  That  the 
swine  were  made  mad,  is  sufficiently  evident  from  the  manner  in 
which  they  acted. 

6.  "  These  demons  are  represented  as  having  been  perfectly  ac- 
quainted with  the  character  of  Jesus  ;  but  if  it  was  the  demoniacs 
who  are  represented  thus,  how  is  the  fact  of  their  understanding  the 
character  of  Jesus  to  be  accounted  for  ?  " 

Answer.  —  These  demoniacs  had  undoubtedly  heard  of  the  fame 
of  Jesus,  of  his  wonderful  miracles,  and  of  his  power  to  cure  those 
diseases  which  were  supposed  to  be  produced  by  demons.  Many  of 
them  were  undoubtedly  brought  to  Jesus  by  their  friends,  for  the 
express  purpose  of  having  the  demons  cast  out  of  them.  And  in 
all  cases  when  Jesus  came  where  there  w'ere  any  demoniacs,  it  would 
be  very  natural  for  the  people  to  inform  them  who  he  was ;  and 
also  to  tell  them  of  his  power  to  cast  out  demons.  Besides,  in 
many  cases,  no  doubt,  these  demoniacs  had  seen  Jesus,  and  under- 
stood perfectly  well  the  character  which  was  ascribed  to  him  by  his 
followers.  It  was,  therefore,  perfectly  natural  that  they  should 
express  themselves  precisely  in  the  manner  they  did,  in  relation  to 
him.  In  so  doing,  they  only  imitated  the  example  of  other  diseased 
persons  who  were  not  demoniacs. 

In  conclusion,  we  will  only  remark,  that  the  whole  theory  of 
demoniacal  agency  is  contrary  to  the  general  teachings  of  the  Bible ; 
inasmuch  as  that  everywhere  represents  that  all  of  our  diseases  and 
afflictions  come  from  God  alone.  Besides,  the  very  same  diseases 
with  which  the  demoniacs  were  afflicted  prevail  at  the  present  day ; 
and  no  one  dreams  that  they  are  produced  by  supernatural  agency. 
Oa  the  contrary,  they  are  always  ascribed  to  natural  causes. 


CHAPTER    IV. 

BIBLE  DOCTRINE   OE   EEWAEDS  AND 
PUNISHMENTS. 


SECTION    r. 

Proi/iises  to  the  obedient. 


Deut.  28  :  1 — 13.  And  it  shall  come  to  pass,  if  thou  shalt  hearken  dili- 
gently unto  tlie  voice  of  the  Lord  thy  God,  to  observe  and  to  do  all  his 
cumiuandnients  which  I  command  thee  this  day,  that  the  Lord  thy  God  will 
set  thee  on  high  above  all  nations  of  the  eartii  :  And  all  these  blessings 
sliall  come  on  thee,  and  overtake  thee,  if  thou  shalt  hearken  unto  the  voice 
of  the  Lord  thy  God.  Blessed  shalt  thou  be  in  the  city,  and  blessed  slialt 
thou  be  in  the  field.  Blessed  shalt  thou  be  in  the  fruit  of  thy  body,  and 
the  fruit  of  thy  ground,  and  the  fruit  of  thy  cattle,  the  increase  of  thy 
kine,  and  tlie  flocks  of  thy  sheep.  Blessed  shall  be  thy  basket  and  thy 
store.  Blessed  shalt  thou  be  when  thou  comest  in,  and  blessed  shalt  thou 
be  when  thou  goest  out.  The  Lord  shall  cause  thine  enemies  that  rise  up 
against  thee  to  be  smitten  before  thy  fice  :  they  shall  come  out  against  thco 
one  way,  and  fiee  before  thee  seven  ways.  The  Lord  shall  command  the 
blessing  upon  thee  in  thy  store-houses,  and  in  all  that  tlu)u  settest  thine 
hand  unto  ;  and  he  shall  bless  tliee  in  the  land  whicii  the  Lord  thy  G<,d 
giveth  thee.  The  Lord  shall  establish  thee  an  holy  people  unto  himself,  as 
he  hath  sworn  unto  thee,  if  thou  shalt  keep  the  commandments  of  the  Lord 
thy  God,  and  walk  in  his  ways.  And  all  the  people  of  the  eartli  sliall  see 
that  thou  art  called  by  the  name  of  the  Lord  ;  and  they  shall  be  afraid  of 
thee.  And  the  Loi'd  shall  make  thee  plenteous  in  goods,  in  the  fruit  of  thy 
body,  and  in  the  fruit  of  thy  cattle,  and  in  the  fruit  of  thy  ground,  in  the 
land  which  the  Lord  sware  unto  thy  fathers  to  give  thee.  The  Lord  shall 
open  unto  thee  his  good  ti-easure,  the  heaven  to  give  the  rain  unto  thy 
land  in  his  season,  and  to  bless  all  the  work  of  thine  hand  :  and  thou  slialt 
lentl  unto  many  nations,  and  thou  shalt  not  borrow.  And  the  Lord  shall 
make  thee  the  head,  and  not  the  tail  ;  and  thou  shalt  be  above  only,  and 
thou  shalt  not  be  beneatli  ;  if  that  thou  hearken  unto  the  commandments 
of  the  Lord  thy  God,  whicli  I  command  thee  this  day,  to  observe  and  to  do 
them. 


76  DOCTRINE   OF    KEWAKDS   AND    PUNISHMENTS. 

Deut,  29  9.  Keep  therefore  the  words  of  this  covenant,  and  do  them, 
that  ye  may  prosper  in  all  that  ye  do. 

Deut.  oO  :  lu,  16.  See,  I  have  set  before  thee  this  day  life  and  good,  and 
death  and  evil  ;  in  that  I  command  thee  this  day  to  love  the  Lord  thy 
God,  to  walk  in  his  ways,  and  to  keep  his  commandments  and  his  statutes 
and  his  judgments,  that  thou  mayest  live  and  multiply  :  and  the  Lord  thy 
God  shall  bless  thee  in  the  land  whither  thou  goest  to  possess  it. 

Verse  19.  I  call  heaven  and  earth  to  record  this  day  against  you,  that 
I  have  set  before  you  life  and  death,  blessing  and  cursing :  therefore  choose 
life,  that  both  thou  and  thy  seed  may  live. 

Prov.  10  :  27.     The  fear  of  the  Lord  prolongeth  days. 

Prov.  14  :  27.  The  fear  of  the  Lord  is  a  iountain  of  life,  to  depart  from 
the  snares  of  death. 

Prov.  19  :  23.  The  fear  of  the  Lord  tendeth  to  life  ;  he  that  hath  it 
8b  all  abide  satisfied. 

Prov.  22  :  24.  By  humility  and  the  fear  of  the  Lord,  are  riches,  and 
honor,  and  life. 

Eccl.  8  :  12.     It  shall  be  well  with  them  that  fear  God. 

Ps.  145  :  20.     The  Lord  preserveth  them  that  love  him. 

Rom.  8  :  28.     All  things  work  together  for  good  to  them  that  love  God. 

Eccl.  2  :  26.  God  giveth  to  a  man  that  is  good  in  his  sight,  wisdom,  and 
knowledge  and  joy. 

Ps.  34  :  8.     Blessed  is  the  man  that  trusteth  in  him  (God). 

Verse  22.     None  that  trust  in  him  shall  be  desolate. 

Ps.  37  :  3.  Trust  in  the  Lord  and  do  good,  so  shalt  thou  dwell  in  the 
land,  and  verily  thou  shalt  be  fed. 

Ps.  125  :  1.  They  that  trust  in  the  Lord  shall  be  as  Mount  Zion  which 
cannot  be  removed. 

Prov.  3  :  5.     Whoso  trusteth  in  the  Lord,  happy  is  he. 

Isa.  57  :  13.  He  that  putteth  his  trust  in  the  Lord  shall  inherit  the 
land,  and  shall  possess  my  holy  mountain. 

Jer.  17  :  7,  8.  Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose 
hope  the  Lord  is.  For  he  shall  be  as  a  tree  planted  by  the  waters,  and  that 
epreadcth  out  her  roots  by  the  river. 

Ps.  91  :  5,  6.  Thou  (the  righteous)  shalt  not  be  afraid  for  the  terror  by 
night,  nor  for  the  arrow  that  flicth  by  day,  nor  for  the  pestilence  that 
walketh  in  darkness,  nor  for  the  destruction  that  wasteth  at  noon-day. 

Verse  16.  With  long  life  will  I  satisfy  him  (the  righteous),  and  show 
him  my  salvation. 

Ps.  34  :  10.     They  that  seek  the  Lord  shall  not  want  any  good  thing. 

Heb.  11  :  6.     God  is  a  i-ewarder  of  them  that  diligently  seek  him. 

Prov.  3  :  9.  Honor  the  Lord  with  thy  substance,  and  with  the  first  fruits 
of  all  thine  increase  :  so  shall  thy  barns  be  filled  with  plenty,  and  thy 
presses  shall  burst  out  with  new  wine. 

Ps.  1:1.  Blessed  is  the  man  who  walketh  not  in  the  counsel  of  the  un- 
godly. 

Ps.  5  :  12.  Thou,  Lord,  wilt  bless  the  righteous  ;  with  favor  thou  wilt 
compass  him  as  with  a  shield. 

Ps.  58  :  11.  Verily  there  is  a  reward  for  the  righteous  :  verily  he  is  a 
God  that  judgcth  in  the  earth. 

Ps.  37  :  11.  The  meek  shall  inherit  the  earth,  and  shall  delight  them- 
selves in  the  abundance  of  peace. 

Verse  16.  A  little  that  a  righteous  man  hath  is  better  than  the  riches  of 
many  wicked. 

Verse  18.  The  Lord  knoweth  the  days  of  the  upright  ;  and  their  in- 
heritance shall  be  forever. 


DOCTRINE   OF    REWARDS    AND    PUNISIIMENT3.  77 

Verse  19.  They  shall  not  be  ashamed  in  the  evil  time  ;  and  in  the  days 
of  famine  tliey  shall  be  satisfied. 

Verse  23.  T.he  steps  of  a  good  man  are  ordered  by  the  Lord  ;  and  he 
Jelighteth  in  his  way. 

V^erse  24.  Though  he  fall,  he  shall  not  be  utterly  cast  down  ;  for  the 
Lord  uplioldeth  him  with  his  hands. 

Verse  25.  I  have  been  young,  and  now  am  old  :  yet  have  I  not  seen  the 
righteous  forsaken,  nor  his  seed  begging  bread. 

Verse  27.     Depart  from  evil,  and  do  good,  and  dwell  for  evermore. 

Verse  34.  Wait  on  the  Lord,  and  keep  his  way,  and  he  shall  exalt  thee 
to  inherit  the  laud. 

Verse  37.  Mark  the  perfect  man,  and  behold  the  upright :  for  the  end 
of  that  man  is  peace. 

Ps.  92  :  12.  The  righteous  shall  flourish  like  the  palm-tree,  and  grow 
like  the  cedar  in  Lebanon. 

Ps.  '.17  :  11.  Light  is  sown  for  the  righteous,  and  gladness  for  the  up- 
right in  heart. 

Ps.  106  :  3.     Blessed  is  he  that  doeth  righteousness  at  all  times. 

Prov.  I'J  :  1.  Better  is  the  poor  that  walketh  in  his  integrity,  than  he 
that  is  perverse  in  his  lips,  and  is  a  fool. 

Prov.  11  :  18.     To  him  that  soweth  righteousness  shall  be  a  sure  reward. 

Verse  I'J.  As  righteousness  tendeth  to  life  ;  so  he  that  pursueth  evil, 
pursueth  it  to  his  own  death. 

Verse  30.     The  fruit  of  the  righteous  is  a  tree  of  life. 

Verse  31.  Behold,  the  righteous  shall  be  recompensed  in  the  earth : 
much  more  the  wicked  and  the  sinner 

Prov.  12  :  28.  In  the  way  of  righteousness  is  life  ;  and  in  the  pathway 
thereof  is  no  death. 

Prov.  14  :  34.  Righteousness  exalteth  a  nation,  but  sin  is  a  reproach  to 
any  people. 

Prov.  21  :  21.  lie  that  followeth  after  righteousness  and  mercy,  findeth 
life  and  honor. 

Isa.  3  :  10.  Say  ye  to  the  righteous.  It  shall  be  well  with  him,  for  they 
shall  eat  the  fruit  of  their  doings. 

Isa.  32  :  17.  The  work  of  righteousness  shall  be  peace  ;  and  the  effect 
of  righteousness  quietness  and  .assurance  forever. 

Ezek.  18  :  20.     The  righteousness  of  the  righteous  shall  be  upon  him. 

Verse  22.     //*  his  righteousness  that  he  hath  done  he  shall  live. 

Prov.  28  :  0.  Better  is  the  poor  that  walketh  in  his  uprightness,  than 
he  that  is  perverse  in  his  ways,  thougli  he  be  rich. 

Verse  10.     The  upright  shall  have  good  things  in  possession. 

Verse  20.     A  fiiithful  man  shall  abound  with  ble.ssing.s. 

Job  3t> :  11.  If  they  (men)  obey  and  serve  him  (God),  they  shall  spend 
their  days  in  prosperity,  and  their  years  in  pleasure. 

Lev.  18  :  5.  Ye  shall  keep  my  statutes  and  my  judgments  ;  which  if  a 
man  do  he  shall  live  in  them. 

Verse  40.  Thou  shalt  keep  his  statutes,  that  it  may  go  well  with  thee, 
and  with  thy  children  after  thee. 

Ps.  I'J:  11.  In  keeping  them  (the  commandments)  there  is  great  re- 
ward. 

Prov.  1  :  8.  Let  thine  heart  keep  my  commandments,  for  long  life  and 
veuce  shall  they  add  to  thee. 

Prov.  2'J  :  18.     He  that  keepeth  the  law,  happy  is  he. 

Jei.  6  :  IG.  Walk  therein  (in  the  good  way)  ;  and  ye  shall  find  rest  for 
your  souls. 

Matt,  7  :  22,     Not  every  one  that  saith  unto  me.  Lord,  Lord,  shall  enter 

7* 


'8  DOCTRINE   OF    REWARDS   AND    PUNISHMENTS. 

into  the  kingdom  of  heaven  (i.  e.,  the  blessings  and  privileges  of  the  Go&pei 
dispensation),  but  he  that  doeih  the  will  of  my  Father  -which  is  in  heaven. 

Matt  I'J  :   17.     If  thou  wilt  enter  into  life,  keep  the  commandments. 

Luke  11  :  28.     Blessed  are  they  that  hear  the  word  of  God  and  keep  it. 

1  John  2:17.     He  that  doeth  the  will  of  God  abideth  forever. 

Matt.  7  :  24 — 25.  AVhosoever  heareth  these  sayings  of  mine,  and  doeth 
them,  I  will  liken  him  unto  a  wise  man,  which  built  his  house  upon  a  rock  : 
and  the  rain  descended,  and  the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house,  and  it  fell  not,  for  it  was  founded  upon  a  rock. 

Jolin  8  :  51      If  a  man  keep  my  sayings  he  shall  never  see  death. 

Job  34  :  11.  The  work  of  a  man  shall  he  (God)  render  unto  him,  and 
cause  every  man  to  find  according  to  his  ways. 

Ps.  62  :  12.  Also  unto  thee,  O  Lord,  belongeth  mercy  :  for  thou  render- 
est  unto  every  man  according  to  his  work. 

Jer.  17  :  10.  I  the  Lord  search  the  heart  and  try  the  reins  ;  even  to 
give  every  man  according  to  his  ways,  and  according  to  the  fruit  of  his 
doings. 

Jer.  32  :  19.  Thine  eyes  are  upon  all  the  ways  of  the  sons  of  men,  to 
give  every  one  according  to  his  ivays. 

Rom.  2  :  6.     God  will  render  to  every  man  according  to  his  works. 

GaL  6  :  7,  8.  Whatsoever  a  man  soweth  that  shall  he  also  reap.  Jor 
he  that  soweth  to  his  flesh,  shall  of  the  flesh  reap  corruption  ;  but  he  that 
soweth  to  the  Spirit,  shall  of  the  Spirit  reap  life  everlasting. 

Eph.  6  :  8.  Whatsoever  good  things  a  man  doeth,  the  same  shall  he 
receive  of  the  Lord. 

1  Peter  1:17.  God,  without  respect  of  persons,  judgeth  according  to 
every  man's  work. 

Titus  3  :  8.  These  things  I  will  that  thou  affirm  constantly,  that  they 
who  have  believed  in  God  might  be  careful  to  maintain  good  works ;  for 
these  things  are  good  and  profitable  unto  men. 

James  1  :  25.  But  whoso  looketh  into  the  perfect  law  of  liberty,  and 
continueth  therein,  he  being  not  a  forgetful  hearer,  but  a  doer  of  the  work, 
this  man  shall  be  blessed  in  his  deed. 

Rom.  2  :  10.  Glory,  honor,  and  peace,  to  every  man  that  worketh  good; 
to  the  Jew  first,  and  also  to  the  Gentile. 

1  Peter  3  :  10,  11,  12.  For  he  that  will  love  life,  and  see  good  days,  let 
him  refrain  his  tongue  from  evil,  and  his  lips  that  they  speak  no  guile  : 
let  him  escliew  evil,  and  do  good;  let  him  seek  peace,  and  ensue  it.  For 
the  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears  arc  open  to  their 
prayers. 

G.il.  5  :  22.     The  fruit  of  the  Spirit  is  love,  joy,  peace. 

Ps.  110:  1G5.  Great  peace  have  they  who  love  thy  law,  and  nothing 
shall  offend  them. 

Prov.  3:17.  Wisdom's  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace. 

Isa.  20  :  3.  Thou  (God)  wilt  keep  him  in  perfect  peace,  whose  mind  is 
stayed  on  thee. 

Rom.  8  :  G.     To  be  spiritually  minded  is  life  and  peace. 

1  Peter  3  :  13.  AVho  is  he  that  will  harm  you,  if  ye  be  doers  of  that 
which  is  gooil  ? 

Prov.  3:1,  2.  My  son,  forget  not  my  law,  but  let  thine  heart  keep  my 
commandments  ;  for  length  of  days,  and  long  life  and  peace,  shall  they 
add  to  thee. 


DOCTRINE   OF    REWARDS    AND    PUNISHMENTS.  79 

SECTION      II. 
Threatenings  to  the  disobedient. 

Dent  28  :  15 — 26.  But  it  shall  come  to  pass,  if  thou  wilt  not  hearken 
Duto  the  voice  of  the  Lord  thy  Gud,  to  observe  to  do  all  his  cominaiulmcuts 
aud  his  statutes  which  I  command  you  this  dny,  that  all  these  curses  shall 
come  upon  thee,  aud  ovortake  thee  :  Cursed  slialt  tliou  be  in  the  city,  and 
cursed  shalt  thou  be  in  the  held.  Cursed  shall  be  thy  basket  and  thy  store. 
Cui'sed  shall  be  the  fruitof  thy  body,  and  the  fruit  of  thy  land,  the  increase 
of  thy  kine,  and  the  flocks  of  thy  sheep.  Cursed  shalt  thou  be  when  thou 
comest  in,  and  cursed  shalt  thou  be  when  thou  goest  out.  The  Lord  shall 
send  upon  tliee  cursing,  vexation,  and  rebuke,  in  all  that  thou  settest  thine 
hand  unto  fur  to  do,  until  thou  be  destroyed,  and  until  thou  perish  ipiickly  ; 
because  ol'  the  wickedness  of  thy  doings,  whereby  thou  hast  fursakeu  me. 
The  Lord  shall  make  the  pestilence  cleave  unto  thee,  until  he  have  con- 
sumed thee  from  ott'  the  land,  whither  thou  goest  to  possess  it.  The  Lord 
shall  smite  thee  with  a  consumption,  and  with  a  fever,  and  with  an  inflam- 
mation, and  with  an  extreme  burning,  and  with  the  sword,  and  with  blast- 
ing, and  with  mildew,  and  they  shall  pursue  thee  until  thou  perish  ;  and 
thy  heaven  that  is  over  thy  liead  shall  be  brass,  and  the  earth  that  is  under 
thee  shall  be  iron.  The  Lord  shall  make  the  rain  of  thy  land  powder  and 
dust :  from  heaven  shall  it  come  down  upon  thee,  until  thou  be  destroyed. 
The  Lord  shall  cause  thee  to  be  smitten  before  thine  enemies  ;  thou  shalt 
go  out  one  way  against  them,  and  flee  seven  ways  before  them  ;  and  shalt 
be  removed  into  all  the  kingdoms  of  the  earth.  And  thy  carcass  shall  be 
meat  unto  all  fowls  of  the  air,  and  unto  the  beasts  of  the  earth,  and  no  man 
shall  fray  them  away.     See  also  Deut.  28  :  27 — 68. 

Prov.  1  :  2'J.  They  hated  knowledge,  and  did  not  choose  the  fear  of  the 
Lord. 

Verse  31.  Therefore  shall  they  eat  of  the  fruit  of  their  own  way,  and  be 
filled  with  their  own  devices. 

Ps.  63  :  19.     They  (the  wicked)  are  utterly  consumed  with  terrors. 

Job  15  :  24.     Trouble  and  anguish  shall  make  him  afraid. 

Job  18  :  11.     Terrors  shall  make  him  afraid  on  every  side. 

Isa.  3:11.  Woe  unto  the  wicked  !  it  shall  be  ill  with  him  ;  fur  the 
reward  of  his  hands  shall  be  given  him. 

Prov.  17  :  20.     He  that  hath  a  froward  heart  findeth  no  good. 

Prov.  22  :  5,      Thorns  and  snares  arc  in  the  way  of  the  froward. 

Job  21  :  17.  How  oft  Is  the  candle  of  the  wicked  put  out?  and  how  oft 
Cometh  their  destruction  upon  them  ?  God  distributeth  sorrows  in  his 
anger. 

Job  27  :  13 — 23.  This  is  the  portion  of  a  wicked  man  with  God,  and 
the  heritage  of  oppressors,  which  they  shall  receive  of  the  Almighty.  If 
his  children  be  multiplied,  it  is  for  the  sword  ;  and  his  ofl'spring  shall  not 
be  satisfied  with  bread.  Those  that  remain  of  him  shall  be  buried  in  death  ; 
and  his  widows  shall  not  weep.  Though  he  heap  up  silver  as  the  dust,  and 
prepare  raiment  as  the  clay,  he  may  prepare  it,  but  the  just  shall  put  it 
on,  and  the  innocent  shall  divide  the  silver.  He  buildeth  his  house  as  a 
moth,  and  as  a  booth  that  the  keeper  maketh.  The  rich  man  shall  lie 
down,  but  he  sh;ill  not  be  gathered  :  he  openeth  his  eyes,  and  he  is  not. 
Terrors  bike  hold  on  him  as  v.'aters,  a  tempest  stealeth  him  away  in  the 
night.  The  east  wind  carrieth  h-im  away,  and  he  departeth,  and,  as  a 
storm,  hurleth  him  out  of  his  place.     For  God  shall  cast  upon  him,  and 


80  DOCTRINE   OF    REWAKDS   AND    PUNISHMENTS. 

not  spare  :  he  would  fain  flee  out  of  his  hand.     Men  shall  clap  their  hands 
at  him,  and  shall  hiss  him  out  of  his  place. 

Job  36  :  6.     God  preserveth  not  the  life  of  the  wicked. 

Vs.  11:6.  Upon  the  wicked,  God  shall  rain  snai-es,  fire,  and  brimstone 
and  an  horrible  tempest ;  this  shall  be  the  portion  of  their  cup. 

Ps.  75  :  8.  For  in  the  hand  of  the  Lord  there  is  a  cup,  and  the  wine  is 
red  ;  it  is  full  of  mixture,  and  he  poureth  out  of  the  same  ;  but  the  dregs 
thei'eof,  all  the  wicked  of  the  earth  shall  wring  them  out,  and  drink  thenu 

Ps.  107  :  o4.  God  turueth  a  fi-uitful  land  into  barrenness,  for  the  wicked- 
ness of  them  that  dwell  therein. 

Ps.  146  :  9.     The  way  of  the  wicked  he  turneth  upside  down. 

Prov.  3  :  33.     The  curse  of  the  Lord  is  in  the  house  of  the  wicked. 

Prov.  10  :  3.     God  casteth  away  the  substance  of  tlie  wicked. 

Isa.  11  :  4.     There  is  no  peace,  saith  my  God,  to  the  wicked. 

Job  4 :  8.  They  that  plough  iniquity  and  sow  wickedness  reap  the 
eame. 

Prov.  22  :  8.     He  that  soweth  iniquity  shall  reap  vanity. 

Gal.  6  :  8.  For  he  that  soweth  to  his  flesh  shall  of  the  flesh  reap  cor- 
ruption. 

Job  15:  20.     The  wicked  man  travaileth  with  pain  all  his  days. 

Job  20  :  12.     Though  wickedness  be  sweet  in  his  mouth. 

Verse  16.     He  shall  suck  the  poison  of  asps. 

Job  81  :  3.  Is  not  destruction  to  the  wicked?  and  a  strange  punishment 
to  the  workers  of  iniquity  ? 

Ps.  11 :  16.     The  wicked  is  snared  in  the  work  of  his  own  hands. 

Ps.  32  :  10.     Many  sorrows  shall  be  to  the  wicked. 

Ps.  87  :  35,  36.  I  have  seen  the  wicked  in  great  power,  and  spreading 
himself  like  a  green  bay-tree  ;  yet  he  passed  away,  and,  lo,  he  was  not : 
yea,  I  sought  him,  but  he  could  not  be  found. 

Prov.  2  :  22.  The  wicked  shall  be  cut  oif  from  the  earth,  and  the  trans- 
gressors shall  be  rooted  out  of  it. 

Prov.  4  :  I'J.  The  way  of  the  wicked  is  as  darkness  ;  they  know  not  at 
what  they  stumble. 

Prov.  10  :  2.     Treasures  of  wickedness  profit  nothing. 

Prov.  11:5.     The  wicked  shall  fall  by  his  own  wickedness. 

Verse  21.  Though  hand  join  in  hand,  the  wicked  shall  not  be  un- 
punished. 

Verse  31.     The  wicked  and  the  sinner  shall  be  recompensed  in  the  earth. 

Prov.  12  :  21.     The  wicked  shall  be  filled  with  mischief. 

Prov.  13  :  5.     A  wicked  man  is  loathsome,  and  cometh  to  shame. 

Prov.  15  :  6.     In  the  revenues  of  the  wicked  is  trouble. 

Eccl.  8:13.  It  shall  not  be  well  with  the  wicked,  neither  shall  he  pro- 
long his  days. 

Ps.  55  :  23.     Bloody  and  deceitful  men  shall  not  live  out  half  their  days. 

Prov.  8  :  36.  He  that  sinneth  against  me  wrongeth  his  own  soul  :  all 
they  that  hate  me  (wisdom)  love  death. 

Prov.  11:1 ',).  As  righteousness  tendcth  to  life,  so  he  that  pursueth  evil, 
pursueth  it  to  his  own  death. 

Isa.  11  :  18.     Wickedness  burnetii  as  the  fire. 

Isa.  57  :  20.  The  wicked  are  like  the  troubled  sea,  when  it  cannot  rest, 
whose  waters  cast  up  mire  and  dirt. 

Ezek.  18  :  20.     The  wickedness  of  the  wicked  shall  be  upon  him. 

Gen.  34  :  7.     God  will  by  no  means  clear  the  guilty. 

Eccl.  2  :  26      To  the  sinner  God  giveth  travail. 

Prov.  11:3.     The  pervcrsenoss  of  transgressors  shall  destroy  them. 

Prov.  13  :  2.     The  soul  of  the  transgressor  shall  cat  violence. 


DOCmiNE   OF   REWAUDS    AND    PUNISHMENTS.  81 

Prov.  26  :  10.  The  great  God,  that  formeJ  all  things,  rcwardeth  trans- 
gressors. 

Ps.  55  :  10.     Mischief  a.nd  sorrow  are  in  the  midst  of  the  wicked. 

llom.  1  :  18.  The  wrath  of  God  is  revealed  from  heaven  against  all 
ungodliness  and  unrighteousness  of  men. 

llom.  2  :  9.  Tribulation  and  anguish,  upon  every  soul  of  man  that  doeth 
evil  ;  of  the  Jew  first,  and  also  of  the  Gentile. 

Eph.  5  :  6.  For  because  of  these  things  (uncleanness,  covetousness, 
idolatry,  &c.),  comcih  the  wrath  of  God  on  the  children  of  disobedience. 

Col.  '6  :  6.  For  which  things'  (same  as  above)  sake  the  wrath  of  God 
comeih  on  the  children  of  disobedience. 

Rom.  6  :  23.     The  wages  of  sin  is  death. 

Rom.  8:6.     To  be  carnally  minded  is  death. 

James  1  :  15.     Sin  when  it  is  finislied  bringeth  forth  death. 

Col.  3  :  25.  He  that  doeth  wrong  shall  receive  for  the  wrong  which  he 
hath  done  ;  and  there  is  no  respect  of  persons. 

Heb.  2  :  2,  3.  If  the  word  spoken  by  angels  was  steadfast,  and  every 
transgression  and  disobetlience  received  a  just  recompense  of  reward  ;  how 
shall  we  escape,  if  we  neglect  so  great  salvation .' 


SECTION    III. 

Instances  recorded  in  the  Bible  of  Divine  punishment  inflicted  on  the 
wicked  in  this  life. 

Case  of  Eve — for  partaking  of  the  forbidden  fruil.  Gen.  3  :  16.  And. 
unto  the  woman  he  said,  I  will  greatly  multiply  thy  sorrow  and  thy  con- 
ception :  in  sorrow  thou  shalt  bring  forth  children  ;  and  thy  desire  shall  be 
to  thy  husband,  and  he  shall  rule  over  thee. 

Of  Adam — for  the  same  crime.  Gen.  3  :  17 — 19.  And  unto  Adam  he 
said,  Because  thou  hast  hearkened  unto  the  voice  of  thy  wife,  and  hast 
eaten  of  the  tree,  of  which  I  commanded  thee,  saying.  Thou  shalt  not  eat 
of  it  ;  cursed  is  the  ground  for  thy  sake  ;  in  sorrow  shalt  thou  eat  of  it  all 
the  days  of  thy  life  :  thorns  also  and  thistles  shall  it  bring  fortli  to  thee  ; 
and  thou  shalt  eat  the  herb  of  the  field  :  in  the  sw&xt  of  thy  f ice  shalt 
thou  eat  bread,  till  thou  return  unto  the  ground  ;  for  out  of  it  wast  thou 
taken  :  for  dust  thou  art,  and  unto  dust  shalt  thou  return. 

Of  Cain — for  the  murder  of  his  brother  Abel.  Gen.  4  :  10 — 13.  And 
he  said.  What  hast  thou  done  ?  the  voice  of  thy  brother's  blood  crieth  unto 
me  from  the  ground  :  and  now  art  thou  cursed  from  the  earth,  which 
hath  opened  her  mouth  to  receive  thy  brother's  blood  from  thy  hand. 
When  thou  tillest  the  ground,  it  shall  not  henceforth  yield  unto  tliee  her 
strength  :  a  fugitive  and  a  vagabond  shalt  thou  be  in  tlie  earth.  And  Cain 
said  unto  the  Lord,  My  punishment  is  greater  than  I  can  liear. 

Of  the  Antediluvians — for  their  great  icickedness.  Gen.  G  :  5.  And 
God  saw  that  the  wickedness  of  man  was  great  in  the  earth.  Verse  7. 
And  the  Lord  said,  I  will  destroy  man,  whom  I  have  created,  flora  the  face 
of  the  earth  ;  both  man  and  beast,  and  the  creeping  thing,  and  the  fowls  of 
the  air.  Gen.  7  :  21 — 22.  And  all  flesh  diet!  that  moved  upon  the  earth, 
both  of  fowls,  and  of  cattle,  and  of  beast,  and  of  every  creeping  thing  that 
creepeth  on  the  earth,  and  every  man  :  all  in  whose  nostrils  was  the 
breath  of  life,  of  all  that  was  in  the  dry  land,  dietl.  And  every  living  sub- 
stance was  destroyed  which  was  upon  the  face  of  the  ground,  both  man. 


82  DOCTRINE    OF    REWARDS    AND    PUNISHMENTS. 

and  catt'.e,  fiJid  the  creeping  things,  and  the  fowl  of  the  heaven  ;  and  they 
"were  destroyed  from  the  earth  ;  and  Noah  only  remained  alive,  and  they 
that  were  with  him  in  the  ark. 

Of  Sodom  and  Gomorrah.  Gen. -19:  24,  25.  Then  the  Lord  rained 
upon  Sodom  and  upon  Gomorrah  brimstone  and  fire  from  the  Lord  out  of 
heaven  :  and  he  overthrew  those  cities,  and  all  the  plain,  and  all  the 
inliabitants  of  the  cities,  and  that  which  grew  upon  the  ground. 

0/  Lot's  wife.  Gen.  19  :  26.  But  his  (Lot's)  wife  looked  back  from 
behind  him,  and  she  became  a  pillar  of  salt. 

0/  Pharaoh  and  the  Egyptians — for  their  cruel  oppression  of  the 
Israelites.  Exodus,  chapters  7,  8,  9,  10,  and  11.  These  judgments  were 
nine  in  number.  1.  The  river  Nile  and  all  the  waters  of  the  land  were 
turned  into  blood.  2.  Frogs  were  sent  into  their  houses,  into  their  bed- 
chambers, into  their  ovens,  and  into  their  kneading-troughs.  3.  The  dust 
of  the  land  was  turned  to  lice.  4,  The  cattle  of  the  Egyptians  were  afflicted 
with  flies,  and  a  terrible  murrain,  insomuch  that  they  died,  and  the  Egyp- 
tians themselves  with  boils  breaking  forth  with  blains  very  grievous.  5. 
A  grievous  hail  mingled  with  fire  came  upon  them.  G.  The  whole  land  was 
filled  with  destroying  beasts.  7.  A  dreadful  darkness,  "  which  might  be 
felt,"  came  upon  them.  8.  The  first-born  of  them  were  slain  by  the  de- 
stroying angel.  9.  Phai'aoh  and  his  host  were  overwhelmed  in  the  waters 
of  the  red  sea,  and  cut  off  from  the  earth.     See  Ex.  14. 

Of  Abimelech — for  the  murder  of  the  sons  of  Jerubbaal.  Jud.  9:  at 
verse  56  we  are  told: — Thus  God  rendered  the  wickedness  of  Abimelech, 
which  he  did  unto  his  father,  in  slaying  his  seventy  brethren. 

Of  the  Shechemites — for  supporting  Abimelech  in  his  wickedness.  Jud. 
9  :  at  verse  57  we  are  informed  : — And  all  the  evil  of  the  men  of  Shechem 
did  God  render  upon  their  heads. 

Of  Ahab  and  his  wife  Jezebel — for  their  cruel  murder  of  JVaboth  1 
Kings  21.  The  sentence  pronounced  upon  Ahab  was  : —  In  the  place  where 
dogs  licked  the  blood  of  Naboth  shall  dogs  lick  thy  blood,  even  thine. 
Verse  19.  Upon  .Jezebel.  The  dogs  shall  eat  Jezebel  by  the  wall  of  Jezreel. 
Verse  28.  In  chapter  22,  we  have  an  account  of  the  execution  of  these 
sentences. 

Of  the  Ammonites.  Ezek.,  chap.  21.  At  verse  30,  God  says,  I  will  judge 
tliee  ia  the  place  where  thou  wast  created,  in  the  land  of  thy  nativity.  lu 
chap.  22,  we  read  that  tliis  sentence  was  executed.  At  verse  81,  Gotl  says, 
Tlieiefore  have  I  poured  out  mine  indignation  upon  them  ;  I  have  consumed 
them  with  the  fire  of  my  wrath  :  their  own  way  have  I  recompensed  upon 
■their  heads,  saith  the  Lord  God. 

Of  Solomon — for  licentiousness  and  idolatrtj.  1  Kings,  chap.  11.  In 
this  chapter,  we  are  told  that  God,  as  a  punishment  upon  Solomon,  stirred 
up  enemies  against  him  both  at  home  and  abroad,  and  gave  him  no  j^ace 
in  his  kingdom  during  the  remainder  of  his  life  and  reign. 

Of  Jeroboam. — for  idolatry.  1  Kings,  chapters  12  and  14.  His  fimily 
•was  cut  off,  and  the  peace  of  his  kingdom  destroyed.  He  himself  waa 
afflicted  with  a  withered  hand,  for  laying  violent  hands  upon  the  "  man  of 
God." 

Of  Baasha — for  the  same  sin.  1  Kings,  chap.  16.  He  was  afflicted 
with  the  same  or  similar  judgments  to  those  that  befell  .Jeroboam. 

Of  Ahaziah  —  for  in^]iiiriiig  of  Baal-zebub,  instead  of  God,  concerning 
his  sickness.     2  Kings,  chap.  1.     He  was  punished  with  death. 

Of  Jehoram. — for  idolatry.  2  Chron.,  chap.  21.  A  great  plague  waa 
Bent  upon  liis  people,  his  chililren,  and  his  wives.  He  was  afflicted  with 
great  sickness  —  an  incurable  disease  of  his  bowels,  which  lasted  two  ycara, 
and  finally  terminated  in  death. 


DOCTRINE    Ol?    REWARDS   AND    TUNISHMENTS.  83 

O/Manasseh—for  the  same.  2  Kings  21  :  3—6.  2  Cliron.  83  :  2—15. 
[u  2  Chvou.  33  :  lU,  11,  we  road.  And  the  Lord  spake  to  Manassch,  and  to 
his  people  ;  but  they  would  not  hearken.  Wherefore  the-  Lord  brouglit 
upon  them  the  captains  of  the  host  of  Assyria,  which  took  Manassch  among 
the  thorns,  and  bound  him  with  fetters,  and  carried  him  to  Babylon. 

Of  Amuziah — for  the  same.  2  Chron.,  chap.  25.  He  Avas  defeated  in 
battle,  and  finally  his  subjects  conspired  against  him  and  put  him  to  death. 

Of  Moses  and  Jlaron.  Numb.  liU  :  12.  The  Lord  spake  unto  Moses  and 
Aaron,  Because  ye  believed  me  not,  to  sanctify  me  iu  the  eyes  of  the  chil- 
dren of  Israel,  therefore,  ye  shall  not  bring  this  congregation  into  the  land 
which  I  have  given  them.  Accordingly  both  died  without  being  permitted 
to  enter  Canaan. 

Of  the  iinhclieving  Israelites.  Deut.  1  :  32.  Moses  said.  Ye  did  not 
believe  the  Lord  your  God.  Verses  34,  35.  And  the  Lord  was  wroth,  and 
sware,  saying.  Surely  there  shall  not  one  of  these  men,  of  this  evil  genera- 
tion, see  that  good  land  which  I  sware  to  give  unto  their  fatliers. 

Of  the  wicked  and  rebellious  Jews.  1  Sam.  12  :  9.  They  forgat  the 
Lord  their  God,  and  he  sold  them  into  the  hand  of  their  enemies. 

Lev.  18  :  25.  The  land  is  defiU>d,  therefore  I  do  visit  the  iniquity  thereof 
upon  it.  Verse  28.  Tlie  land  shall  spue  you  out,  when  ye  defile  it,  .as  it 
spued  out  the  nations  before  j'ou. 

Ps.  107  :  11,12.  Because  they  rebelled  against  the  words  of  God,  and 
contemned  the  counsels  of  the  Most  High  ;  therefore  he  brow^ht  down  their 
heart  with  labor  ;  they  fell  down,  and  there  was  none  to  help. 

Lam.  1  :  8.  Jerusalem  hath  grievously  sinned,  therefore  she  is  removed; 
all  that  honored  her  despise  her. 

Ezek.  39  :  24.  According  to  their  uncleanness,  and  according  to  their 
transgressions,  have  I  done  unto  them,  and  hid  my  face  from  them. 

Of  Ephraim.  Jer.  31  :  18.  Ephraim  said,  Thou /i«si  chastised  me  as 
a  bullock  unaccustomed  to  the  yoke. 

Of  David.  Ps.  38  :  6.  There  is  no  rest  in  my  bones  because  of  my  sin. 
2  Sam.  22  :  21.  The  Lord  rewarded  me  according  to  my  righteousness  ; 
according  to  the  cleanness  of  my  hands  hath  he  recompensed  me.  See,  also, 
verse  25. 

Of  Ahas.  2  Chron.  28  :  2.  Ahaz  made  molten  images  for  Baalim. 
He  burnt  his  children  in  the  fire,  after  the  abomination  of  the  heathen. 
Verse  5.  Wherefore  the  Lord  delivered  him  into  the  hands  of  the  king  of 
Assyria. 

Of  Judas,  for  betrayint^  Christ.  Acts  1  :  18.  Now  this  man  (.ludas) 
purchased  a  field  with  the  reward  of  'iniquity  ;  and  falling  headlong  he 
burst  asunder  in  the  midst,  and  all  his  bowels  gushed  out. 

Of  Ananias  and  his  wife  Sapphira,  for  lying  to  God.  Acts  5  :  1 — 10. 
Both  were  struck  down  dead. 

Of  Herod.  Acts  12  :  21 — 23.  And  upon  a  set  day,  Herod,  arrayed  in 
royal  apparel,  sat  upon  his  throne,  and  made  an  oration  unto  them.  And 
the  people  gave  a  shout,  saying,  It  is  the  voice  of  a  god,  and  not  of  a  man. 
And  immediately  the  angel  of  the  Lord  smote  him,  because  he  gave  not  God 
the  glory  :  and  he  was  eaten  of  worms,  and  gave  up  the  ghost. 

Of  Ehjmas  the  sorcerer,  for  attempting  to  turn  the  deputy  from  the  faith. 
Acts  13  :  8 — 11.  He  was  smitten  with  blindness  for  a  season,  and  there 
fell  on  him  a  mist  and  a  darkness. 

The  above  instances  are  but  a  few  out  of  the  very  many  recorded 
in  the  Bible  of  Divine  punishment  inflicted  in  this  world.  We 
might   cite   the   instances  of  God's  judgments   upon  the   Jewish 


84  DOCTRINE   OF    REWARDS    AND   PUNISHMENTS. 

people  during  their  sojourn  in  the  wilderness ;  yea,  during  their 
whole  history  from  the  earliest  period  down  to  the  present  time. 
We  might  cite  his  judgments  upon  the  different  heathen  nations 
for  their  oppression  of  the  Jews;  his  judgments  on  Babylon, 
Assyria,  Tyre,  Sidon,  Chorazin,  Bethsaida,  Capernaum,  and  Jeru- 
salem. But  the  above  instances  are  sufficient  to  show  that  mankind 
are  sometimes,  at  least,  rewarded  and  punished  in  this  life. 


SECTION    IV. 

Remarks  on  Rewards  and  Punishments. 

The  three  preceding  sections  are  designed  to  prove,  not  that 
there  is,  or  will  be,  no  retribution  in  the  future  world,  but  that 
there  is  a  retribution  in  this.  We  have  purposely  omitted  those 
threatenings  contained  in  the  Bible  which,  by  some,  are  supposed  to 
relate  to  a  punishment  to  be  inflicted  in  a  future  state  of  existence. 
The  strongest  of  those  passages  containing  them,  and  those  most 
relied  on  by  the  advocates  of  future  retribution,  will  be  considered 
in  the  course  of  this  work. 

It  appears  to  us  that  on  no  subject  whatever  have  mankind  so 
greatly  and  so  generally  erred  as  on  the  subject  of  rewards  and 
punishments.  And  on  few,  if  any  subjects,  is  it  more  important  to 
the  well-being  and  happiness  of  man  that  he  should  have  correct 
views  and  information. 

The  theory  of  rewards  and  punishments,  which  has  most  exten- 
sively prevailed  in  the  world,  is  this  :  That  this  world  is  a  state  of 
probation  or  trial,  where  mankind  are  forming  characters  for  eternity. 
That  there  is  no  such  thing  as  retributive  justice  in  this  world ;  but 
that  the  reward  of  virtue,  and  punishment  of  vice,  are  reserved  to 
be  administered  in  a  future  state  of  existence.  In  opposition  to 
this  theory  we  urge  the  following  objections. 

1.  It  renders  the  reward  of  virtue,  and  the  punishment  of  vice, 
extremely  uncertain.  God  is  unchangeable ;  his  law  is  immutable, 
and  his  system  of  moral  government  is  the  same,  yesterday,  to-day, 
and  forever.  If,  tlierefore,  virtue  goes  unrewarded,  and  vice 
unpunished,  in  time,  what  proof  have  we  that  such  will  not  always 
C5ontinue  to  be  the  case  ?     We  are  aware  that  some  writers  have 


DOCTRINE   OF    KEWAIIDS    AND    PUNISHMENTS.  85 

asserted  tliat  "  inankiiKl  are  not  rewarded  and  punished  in  time, 
therefore  they  will  be  in  eternity."  But  what  kind  of  logic  is  this  ? 
Is  the  conclusion  embraced  in  the  premises  ?  So  far  from  it  the 
only  legitimate  inference  or  conclusion  to  be  drawn  from  the  prem- 
ises is  this :  Mankind  are  not  rewai-ded  nor  punished  in  time, 
tlierefore  they  never  will  be.  If  God  is  not  just  in  this  world,  we 
have  no  proof  that  he  ever  will  be. 

2.  If  this  theory  be  admitted  to  be  true,  it  renders  it  absolutely 
certain  that  some  virtuous  actions  vjill  never  be  reivarded,  and 
that  some  vicious  acts  will  never  be  punished.  All  mankind  do 
some  good  and  some  evil.  If,  therefore,  some  are  admitted  into 
heaven  because  the  balance  of  their  actions  have  been  good,  then 
they  will  receive  no  retribution  for  their  sins.  On  the  other  hand 
if  some  men  go  to  hell  because  the  balance  of  their  actions  have 
been  evil,  then  they  will  receive  no  reward  for  their  good  deeds. 
If  mankind  do  not  go  to  heaven  on  the  ground  of  merit,  but  because 
they  have  complied  with  the  conditions  of  the  gospel,  then  those 
who  comply  with  these  conditions  will  not  be  punished  for  their 
sins ;  and  those  who  do  not  comply,  will  not  be  rewarded  for  their 
virtues.  If  mankind  go  to  heaven  by  reason  of  some  miraculous 
change,  which  is  wrought  in  them  in  this  life,  it  amounts  to  precisely 
the  same  thing.  Those  who  experience  this  change  will  not  be 
punished  for  the  sins  which  they  have  committed ;  those  who  do 
not  experience  it  will  not  be  rewai'ded  for  their  good  deeds. 

3.  It  destroys  all  distinction  between  the  effects  of  good  and 
evil  in  this  world.  According  to  this  theory,  good  is  not  good, 
because  it  produces  happiness  here ;  nor  evil  evil,  because  it  pro- 
duces misery.  If  it  be  admitted  that  the  virtuous,  in  consequence 
of  their  virtues,  are  more  happy  than  the  vicious,  or  that  the  vicious, 
in  consequence  of  their  vices,  are  more  miserable  than  the  virtuous, 
this  overthrows  the  theory  against  which  we  are  contending, 
because  it  is  an  admission  that  there  is  a  sort  of  retribution  in  this 
life.  But,  so  far  from  this  being  admitted,  it  is  even  contended  by 
some  that,  as  a  general  thing,  the  righteous  suffer  more  in  this 
world  than  the  wicked,  and  that  the  wicked  enjoy  more  happiness 
than  the  righteous.  The  advocates  of  this  opinion  admit  a  distinc- 
tion between  the  effects  of  good  and  evil,  to  be  sure;  but  it  is  a 
distinction  altogether  in  favor  of  evil.  If  this  be  true,  then  vice  is 
rewarded  with  happiness,  and   virtue  with  misery  I     How  do  the 


8G  DOCTRINE    OF    REWARDS   AND    PUNISHMENTS. 

advocates  of  this  opinion  know  but  that  such  a  state  of  things  may 
always  continue  ?  If  so,  then  in  order  to  be  happy  we  must  be 
^'icious.  and  in  order  to  avoid  misery  we  must  avoid  practising  vir- 
tue. A  theory  which  can  be  reduced  to  such  absurdities  cannot 
possibly  be  true.  We  know  of  nothing  that  is  evil  except  that 
which  lessens  happiness,  and  produces  misery  ;  nor  of  anything  that 
is  good  except  that  which  produces  happiness,  and  lessens  misery. 
Now,  if  the  opinion  just  referred  to  be  true,  then  good  is  converted 
into  evil,  and  evil  into  good. 

4.  It  s?ipposes  that  caicses  may  exist,  and  be  in  ojjeratioji  in  this 
world,  imthout  producing  any  effect  whatever.  It  is  no  more  true 
that  an  effect  cannot  exist  without  a  cause,  than  it  is  that  a  cause 
cannot  exist  without  producing  an  effect.  Now,  virtue  and  vice 
exist  in  this  world,  and  are  causes ;  they  must,  therefore,  produce 
their  effects.  To  suppose  that  the  vicious  enjoy  more  happiness 
than  the  virtuous,  is  to  suppose  that  virtue  is  the  cause  of  misery, 
and  vice  the  cause  of  happiness. 

5.  It  is  contrary  to  analogy.  It  places  the  effects  and  conse- 
quences of  men's  actions  altogether  beyond  the  sphere  in  which  they 
act,  and  involves  the  absurd  idea  that  we  can  sow  our  seed  in  one 
field  and  reap  the  harvest  in  another.  Mankind  exercise  their 
physical  powers  —  eat,  drink  and  sleep ;  cultivate  the  social  relations 
of  life  —  love  their  parents,  their  wives,  their  husbands,  and  their 
children,  without  expecting  to  be  rewarded  for  it  in  a  future  state 
of  existence.  Why,  then,  can  they  not  love  God,  obey  his  law, 
cultivate  and  exercise  their  intellectual  and  moral  faculties,  without 
expecting  a  reward  in  the  future  world  ? 

6.  It  is  of  exceedingly  pernicious  moral  tendency.  The  very 
idea  of  retribution  in  another  world  for  deeds  performed  in  this, 
presupposes  that  virtue  is  not  rewarded,  nor  vice  punished,  here. 
Now,  to  promulgate  such  a  sentiment  to  the  world  is  directly  cal- 
culated to  produce  the  following  impressions  upon  the  minds  of 
men.  Some  will  be  led  to  conclude  that,  as  neither  virtue  nor  vice 
are  rewarded  now,  they  never  will  be ;  and,  therefore,  it  is  a  mat 
ter  of  perfect  indifference  which  of  them  is  practised.  Others  will 
be  led  to  conclude  that  happiness  and  misery  are  not  at  all  depend- 
ent upon  men's  actions,  but  that  all  the  evils  of  this  world  are  a 
kind  of  matter  of  course,  and  unescapable  and  unavoidable.  IIcncQ 
they  will  make  no  exertions  to  secure  happiness  on  the  one  hand 


DOCTRINE    OF    REWARDS    AND    PUNISHMENTS.  b. 

nor  to  avoid  evil  or  misery  on  tlie  other.  Again,  others  will  como 
to  the  conclusion,  that  the  reward  of  virtue,  and  the  punishment  of 
vice,  are  extraneous,  —  entirely  sejiarate  and  abstract  I'roni  the 
deeds  performed,  —  and  that,  therefore,  virtue  is  not  to  be  loved 
and  practised  for  its  own  intrinsic  value,  nor  vice  shunned  and 
detested  for  its  own  intrinsic  odiousness.  Hence  they  will  suppose 
that  tlie  reward  of  the  virtuous,  in  a  future  state,  is  a  sort  of  ofl'set, 
or  compensation,  to  them  for  tlie  trials,  and  deprivations,  and  suf- 
ferings, which  they  have  endured  in  the  practice  of  virtue  ;  and  the 
punishment  of  the  wicked  an  offset  to  the  happiness  they  have 
eiijoyed  in  the  practice  of  sin.  This  view  of  the  sulyect  is  directly 
calculated  to  frighten  and  drive  men  from  virtue,  and  disincliite 
them  to  its  practice. 

If,  in  addition  to  the  doctrine  of  no  retribution  in  this  life,  you 
add  to  it  that  the  wicked  enjoy  themselves  the  best  in  this  world, 
then  you  increase  its  demoralizing  tendency  in  a  tenfold  degree; 
because  this  is  not  only  calculated  to  make  men  hate  virtue,  but  it 
is  directly  calculated  to  make  them  love  vice.  Now,  man  loves 
happiness;  —  this  is  "  his  being's  end  and  aim."  God  has  bound 
this  law  of  our  nature  "  fast  in  fate."  He  has  so  constituted  us 
that  we  have  an  instinctive  desire  of  happiness,  and  dread  of  misery. 
Men  will  pursue  that  course  which  they  think  will  yield  the  great- 
est amount  of  happiness.  Tell  them,  then,  that  to  be  virtuous  they 
will  be  miserable,  and  that  to  be  vicious  they  will  be  happy,  and 
they  will  cling  to  vice  with  a  death-like  grasp,  and  avoid  virtue  as 
they  would  avoid  the  jaws  of  death. 

If,  in  addition  to  this,  you  add  that  the  retributions  of  eternity 
may  be  easily  escaped  by  a  timely  repentance,  then  you  have  got 
the  old  serpent's  doctrine  in  complete  perfection.  "  Ye  shall  not 
surely  die."  That  it  is  by  no  means  certain.  Some  way  of  escape 
will  be  pi-ovided,  by  which  the  threatened  calamity  will  not  come 
upon  you.  Under  the  influence  of  this  doctrine,  thousands  have 
come  to  the  conclusion  to  secure  the  happiness  of  this  life  by  a 
course  of  sin,  and  then  by  a  timely  repentance  escape  the  threatened 
punishment,  and  secure  the  happiness  of  eternity  into  tlic  bargain. 
If  there  is  any  doctrine  on  earth  which  gives  man  a  complete 
license  to  sin,  this  is  the  very  one.  We  know  of  no  doctrine  which 
can  possibly  be  worse.  Atheism  promises  no  reward  to  the  vicioua 
Deism  promises  not  the  exemption  of  punishment  to  the  wicked 


88  DOCTRINE   OF   REWARDS   AND    PUNISHMENTS. 

but  this  doctrine  promises  happiness  to  the  wicked,  and  assures  them 
there  is  a  way  to  escape  all  just  retribution.  But  this  doctrine  is 
as  false  as  it  is  pernicious.  It  deceived  our  first  parents.  It  has 
deceived  millions  of  the  human  race,  and  led  them  the  downward 
way  to  shame,  misery,  disgrace  and  death.  The  siren  song  is  still 
ringing  in  the  ears  of  men,  and  deceiving  thousands.  It  is  high 
time  it  was  banished  from  the  world.     May  God  speed  the  day ! 

1 .  It  is  contrary  to  human  observation.  Even  some  of  the 
advocates  of  future  retribution  admit  that  the  virtuous  are  most 
happy,  and  the  vicious  most  miserable,  in  this  world.  The  ancient 
heathen  philosophers  admitted  this.  A  certain  leading  divine,  of 
New  England,  who  taught  future  retribution,  was  heard  to  say  :  — 
"  If  there  was  no  God,  no  heaven,  no  hell,  no  future  state  of  exist- 
ence, he  would  practise  virtue  for  its  own  intrinsic  value,  and  for 
its  present  reward."  This  is  the  true  doctrine.  When  this  senti- 
ment prevails  among  men  the  world  will  be  reformed,  and  not 
before.  Let  us  now  look  over  our  own  country,  our  own  state,  our 
own  town,  our  own  neighborhood,  and  ask  ourselves  what  class  of 
men,  of  all  those  with  whom  we  are  acquainted,  are  the  most  happy 
Are  they  the  idle,  the  dissolute,  the  abandoned,  the  vicious  ?  That 
man's  powers  of  perception  must  be  exceedingly  small,  and  out  of 
order,  who  cannot  see  that  such  is  not  the  case.  Again,  let  us  ask 
ourselves  what  class  are  the  most  miserable.  Are  they  the  indus- 
trious, the  prudent,  the  virtuous  ?  Are  they  those  who  deal  their 
bread  to  the  hungry,  who  clothe  the  naked,  visit  the  sick,  rejoice 
with  those  who  do  rejoice,  and  weep  with  those  that  weep  ?  So  far 
froiti  it,  if  we  find  a  truly  happy  man,  he  is  one  in  whose  heart 
virtue  reigns  triumphant. 

8.  It  is  contrary  to  human  experience.  Who  has  not  experi- 
enced the  pleasure  and  satisfaction  derived  from  the  consciousness 
of  having  done  his  duty  ?  Who  has  not  experienced  the  reward  of 
virtue  ?  Surely  no  one  who  has  ever  practised  it.  Virtue  tends 
to  misery,  does  it  ?  No.  If  all  the  children  of  virtue  could  speak 
out  on  this  subject,  their  united  testimony  would  be,  without  one 
dissenting  voice,  it  is  not  so  ;  the  reverse  is  the  flict.  The  natural 
tendency  of  virtue  is  to  happiness.  Wliy  is  it  that  the  wicked  are 
miserable  ?  Why  is  it  that  the  greatest  criminals,  in  the  last  hour 
of  their  earthly  existence,  invariably  certify  that  their  whole  life  has 


DOCTRINE   OF   REWARDS    AND    PUNISHMENTS.  89 

been  one  continued  scene  of  unhappiness  ?  It  is  because  the  natu- 
ral tendency  of  vice  is  to  misery. 

9.  It  is  contrary  to  the  'plain  declarations  of  the  xcord  of  God^ 
(1.)  This  theory  says,  God  does  not  judge  mankind  in  this  world. 

The  Bible  declares,  "  Verily  he  is  a  God  that  judgeth  in  the  earth.' 
And  again,  "  I  am  the  Lord  which  exercise  loving-kindness,  judg- 
ment and  righteousness,  in  the  earth."     Ps.  58 :  11 ;  Jer.  9  :  24. 

(2.)  It  declares  that  there  is  no  reward  for  virtue,  nor  punishment 
for  vice,  in  this  world.  But  the  Bible  says,  "  Verily  there  is  a 
reward  for  the  righteous."  Again,  "  Behold,  the  righteous  shall 
be  recompensed  i?t  the  earth,  much  more  the  wicked  and  the 
sinner."     Ps.  58  :  11 ;  Prov.  11  :  31. 

(3.)  It  teaches  that  it  is  a  matter  of  perfect  indifference,  so  far  as 
our  present  happiness  or  misery  is  concerned,  what  course  we  pursue. 
But  the  Bible  informs  us  that  "  Wisdom's  ways  are  ways  of  pleas- 
antness, and  all  her  paths  are  peace."  Prov.  3  :  7.  The  objector 
may  say,  "  This  is  undoubtedly  true  of  wisdom's  ways,  but  it  is  just 
as  true  of  the  ways  of  folly."  To  this  we  reply  that  the  Bible,  in 
strong  contrast  with  this,  says  of  the  wicked,  "  Destruction  and 
misery  are  in  their  ways,  and  the  way  of  peace  they  have  not 
known."     Rom.  3  :  16,  17. 

(4.)  It  promises  equal  happiness  to  the  righteous  and  wicked  in 
this  world.  But  the  Scriptures  tell  us,  "  Great  peace  have  they 
who  love  thy  law."  Ps.  119  :  165.  It  may  be  said,  "  This  is 
true  of  the  righteous,  but  it  is  equally  true  of  the  wicked."  We 
answer  :  the  Bible  affirms  "  There  is  tio  peace  to  the  wicked." 
Isa.  48  :  22. 

(5.)  It  promises  a  way  of  escape  from  just  punishment  to  the  sin- 
ner. But  God  says  he  "  will  by  no  means  clear  the  guilty.' 
"  Though  hand  join  in  hand,  the  wicked  shall  not  be  unpunished." 
Exod.  34  :  7  ;  Prov.  11  :  21. 

(6.)  It  teaches  that  it  is  a  matter  of  no  consequence,  so  far  as  this 
life  IS  concerned,  whether  the  intellectual  and  moral  faculties  of  man 
are  under  the  guidance,  control  and  direction,  of  the  animal  pro- 
pensities, or  whether  the  passions  and  propensities  are  governed  by 
the  intellect  and  morals.  But  the  Bible  teaches  that  "to  be  car- 
nally minded  is  death  ;  but  to  be  spiritually  minded  is  life  and 
peace."     Rom.  8  :  6. 

10.  It  comes  in  contact  with  farts  which  a^e  plainly  and  explic<- 


90  DOCTRINE   OF    KEWARDS   AND    PUNISHMENTS. 

itly  stated  in  the  Bible.  The  Bible  abounds  with  instances  of 
divine  punishment  inflicted  in  this  life.  In  Section  III.  of  this 
Chapter  we  have  collected  thirty  instances  of  this  kind ;  and  these 
comprise  but  a  small  portion  out  of  the  vast  number  that  are 
recorded  in  the  Scriptures.  It  has  been  stated  that  "  although  God 
does  soractinies  see  fit  to  pour  out  his  judgments  upon  nations  and 
communities  in  their  collective  capacity,  yet  he  never  metes  out 
retributive  justice  to  single  individuals."  This  is  not  true.  Out 
of  the  instances  collected,  referred  to  above,  twenty-three  cases  are 
those  of  individuals.  It  is  a  fact,  then,  that  mankind  are  rewarded 
and  punished  in  this  life.  Of  course  the  doctrine  of  no  retribution 
in  this  world  falls  to  the  ground. 

Such  are  our  objections  to  the  doctrine  of  retribution  in  another 
world  for  deeds  performed  in  this  life.  We  will  now  take  the  fol- 
lowing position.  Mankind  are  rewarded  and  punished  in  this 
LIFE.     This  position  we  sustain  by  the  following  arguments  : 

1.  From  the  justice  of  God.  God's  justice  is  active.  Like  all 
the  other  attributes  of  the  Deity,  it  is  an  operative  principle.  We 
might  as  well  suppose  that  power,  that  benevolence,  or  love,  could 
lay  perfectly  dormant  and  inactive  in  the  Deity,  as  to  suppose  this 
of  justice.  The  highest  exercise  of  justice  consists  in  suitably  and 
equitably  rewarding  and  punishing  all  moral  agents  accord'ng  to 
their  works.  Justice  requires  that  the  virtuous  be  rewarded,  at 
the  time  when,  and  in  the  place  where,  they  are  virtuous;  and  that 
the  vicious  be  punished  at  the  time,  and  in  the  place,  where  they 
are  vicious.  IF,  therefore,  the  justice  of  God  is  an  active  principle, 
matdciiid  are  as  much  rewarded  and  punished  here  as  they  ever  will 
be.  It  follows,  from  this  argument,  that  if  mankind,  or  any  portion 
of  them,  practise  vice  in  a  future  state  of  existence,  they  will  be 
punished  there ;  but  then,  it  will  not  be  for  sins  committed  here, 
but  for  sins  committed  there.  If  there  are  any  wlio  suppose  that 
vice  will  be  practised  in  tlie  spiritual  world,  it  belongs  to  them  to 
prove  it.  The  question  whether  vice  will  be  practised  there  does 
not  belong  to  our  present  subject. 

2.  From  the  nature  of  God's  moral  government.  That  man  is 
subject  to  certain  laws,  and  that  these  laws  were  instituted  by  the 
Creator,  will  not  be  disputed.  Well,  what  was  the  design  of  God 
in  instituting  these  laws  ?  Was  it  to  promote  his  own  happiness,  or 
to  add  to  his  glory  ?     Surely  this  will  not  be  pretended.     For  God 


DOCTRINE    OF    REWARDS    AND    PUNISnilL'NTS.  91 

is  now,  and  always  has  been,  infinitely  glorious.  His  glory,  there- 
fore, cannot  be  increased  nor  diminished.  lie  is  perfectly  happy  in 
and  of  himself;  yea,  infinitely  happy  "in  his  own  immortality." 
In  crivinar  laws  to  man,  then,  he  designed  the  good  of  man.  His 
laws,  therefore,  must  be  founded  in  the  very  nature  and  fitness  of 
things.  Tliey  must  be  based  in  the  very  nature  and  constitution 
of  man.  They  must  be  designed  to  point  out  to  man  the  course 
which  he  ought  to  pursue,  in  order  to  secure  to  himself  the  greatest 
amount  of  happiness ;  and  the  course  which  he  ought  to  avoid,  if  he 
would  avoid  his  own  misery.  Hence,  misery  nmst  be  connected 
with  the  violation  of  these  laws,  and  happiness  with  their  observ- 
ance. It  is  in  this  sense  that  Ciod  has  connected  haj^piness  with 
virtue,  and  misery  with  vice.  It  is  in  this  sense  that  punishment 
treads  close  upon  the  heels  of  transgression.  It  is  in  this  sense  that 
virtue  is  its  own  reward,  and  vice  its  own  punishment. 

3.  From  the  history  of  tnankind.  No  one  acquainted  with  the 
history  of  the  human  race,  need  be  told  that  the  historic  page 
abounds  with  instances  of  the  displays  of  God's  retributive  justice. 
Tyrants  and  oppressors  may  have  flourished  and  prospered  for  a 
while,  and  to  all  outward  appearance  may  have  been  happy.  But 
their  own  confessions  have  revealed  the  fires  which  raged  within, 
and  the  torments  which  reigned  in  their  bosoms.  And  sooner  or 
later  their  violence,  their  cruelties  and  their  oppressions,  have  been 
visited  upon  their  own  heads.  The  description  of  such,  given  by 
the  Psalmist,  is  true  to  the  letter.  "  I  have  seen  the  wicked  in 
great  power,  and  spreading  himself  like  the  green  bay-tree.  Yet 
he  passed  away,  and  lo,  he  was  not :  yea,  I  sought  him,  but  he  could 
not  be  found."  Nations  may  have  been  cruel  and  oppressive,  and 
may  have  risen  to  great  power  and  worldly  grandeur  by  such 
means ;  but  it  was  only  to  receive  a  more  tremendous  fall,  and  to 
experience  the  mortification  and  shame  of  being  in  their  turn  the 
down-trodden  and  the  oppressed.  All  of  which  verifies  the  truth 
of  the  proverb,  "  Righteousness  exalteth  a  nation,  but  sin  is  a  re- 
proach to  any  people."     Prov.  1-4  :  34  ;  Ps.  37  :  35,  3G. 

4.  From  the  ohserKatioa  and  experience  of  viankiiid.  See 
objections  to  the  doctrine  of  future  retribution.     Obj.  7  and  8. 

5.  From  the  direct  and  posilire  testimony  of  the  Bible.  See 
objections  as  above.     Obj.  9,     Specifications  1,  2,  3,  4,  5,  and  6. 


92  DOCTRINE   OF    KEWARDS   AND    PUNISHMENTS. 

6.  From  facts  which  are  clearly  stated  in  the  Bible.     See  ob< 
jections  as  above.     Obj.  10. 

We  will  now  notice  the  objections  to  the  doctrine  of  retribution 
in  this  life.     It  is  objected, 

1.  "  That  the  pious  and  virtuoiis  are  frequently  unfortunatey 
and  sometimes  miserable,  in  this  worlds  This  is  undoubtedly 
true;  but,  we  ask,  are  the  virtuous  miserable  and  unfortunate 
because  they  are  virtuous  ?  In  other  words,  do  they  suffer  the 
penalty  of  God's  moral  law  ?  This  will  not  be  pretended.  But  if 
they  do  not,  then  their  miseries  must  be  attributed  to  some  other 
cause.  This  leads  us  to  remark,  that  man  is  governed  by  three 
different  sets  of  laws.  He  is  a  physical,  intellectual,  and  moral 
being;  and  is  governed  by  physical,  intellectual,  and  moral  laws. 
These  laws  operate  separately  and  independently  of  each  other.  If 
man  obeys  the  physical  laws,  he  will  receive  the  reward  of  health 
and  physical  enjoyment.  If  the  intellectual,  he  will  experience 
intellectual  enjoyment.  If  the  moral,  he  will  enjoy  that  happiness 
which  flows  from  the  exercise  of  the  moral  faculties.  If  he  obeys 
them  all,  he  will  derive  pleasure  and  satisfaction  from  each  of  these 
sources;  and  experience  all  the  happiness  which  is  allotted  to  a 
human  being.  It  must  also  be  remembered  that  mankind,  both 
good  and  bad,  are  subject  to  various  evils  and  misfortunes,  which 
are  not  of  our  own  procuring,  which  cannot  be  warded  off,  and  which 
cannot  be  considered  as  the  penalty  of  any  law  whatever.  If  these 
facts  are  constantly  borne  in  mind,  they  will  serve  to  explain  all  the 
seeming  discrepancy  in  the  administration  of  rewards  and  punish- 
ments. Again,  mankind  are  extremely  liable  to  be  deceived  and 
mistaken  in  their  judgment  on  this  subject.  It  may  be  well  for  us 
to  mention  the  several  grounds  of  deception.  1.  They  may  be 
deceived  by  the  pretensions  and  professions  of  men.  It  is  not  every 
man  who  professes  to  be  virtuous,  who  really  is  so.  It  is  often  the 
case  that  those  who  profess  the  most  religion  have  the  least ;  and 
those  who  profess  none  at  all  have  the  most.  If,  therefore,  mankind 
calculate  the  deserts  of  their  fellow-men  by  their  professions,  they 
will  often  judge  a  man  to  be  deserving  of  reward  when  he  is  not 
and  another  to  be  deserving  of  punishment  when  he  is  not.  Cer 
tainly,  we  cannot  expect  that  God  will  bend  himself  to  the  notions 
of  such  concerning  justice,  2.  Mankind  are  liable  to  be  mistaken 
in  their  estimate  of  the  amount  and  extent  of  the  guilt  of  their 


DOCTRINE    OF    REWARDS    AND    PUNISHMENTS.  93 

fellow-nioti.  All  men  are  not  equally  guilty  for  committing  tlie 
Bame  act.  Two  men  may  commit  the  same  act,  and  one  may  bo 
greatly  guilty,  and  the  other  not  guilty  at  all.  Tlicre  arc  different 
degrees  of  responsibility  or  accountability.  In  relation  to  the  phys- 
ical and  intellectual  laws,  it  is,  perhaps,  strictly  true  that  ignorance 
of  those  laws  excuses  no  man.  That  is,  man  will  suffer  the  conse- 
quences of  disobeying  them,  whether  he  has  a  knowledge  of  their 
existence  or  not.  But  in  relation  to  the  moral  laws,  ignorance  of 
them,  where  that  ignorance  is  not  voluntary,  dais  excuse  a  man  t( 
some  extent  at  least.  We  may,  then,  greatly  err  in  calculating  the 
guilt  of  our  fellow-men.  God  only  knows  the  heart.  He  only 
knows  to  what  extent  men  are  guilty.  He  only  knows  how  much 
of  reward  or  punishment  his  creatures  are  deserving  of;  and  we 
have  no  reason  to  expect  that  he  will  dispense  his  rewards  and 
punij^hments  to  suit  our  views  of  what  justice  requires.  3.  Man- 
kind may  be  deceived  by  their  own  estimate  of  themselves.  They 
may  think  themselves  deserving  of  reward  when  they  are  not,  and 
undeserving  of  punishment  when  in  fact  they  deserve  it.  They 
may  be  ignorant  of  the  physical  laws,  and  live  in  the  habitual  viola- 
tion of  them,  and  not  know  it.  They  may  think  themselves  per- 
fectly guiltless  for  so  doing,  and  they  may  be  so;  but  the  conse- 
quences will  be  precisely  the  same.  They  must  suffer  pain,  sick- 
ness and  disease.  They  may  form  a  wrong  estimate  of  what  con- 
stitutes virtue,  and  think  they  are  practising  it,  when  they  are  not. 
In  this  case,  although  they  may  look  for  reward,  they  will  not 
receive  it,  for  they  do  not  deserve  it.  This  was  the  case  with  the 
ancient  Pharisees.  They  made  religion  consist  in  the  practice  of 
forms  and  ceremonies.  These  they  faithfully  performed,  and  judged 
themselves  to  be  very  pious,  holy  and  virtuous  men.  But  if  the 
testimony  of  Jesus  is  to  be  credited,  they  were  very  far  from  right- 
eousness ;  and  although  they  judged  themselves  deserving  of  rewarc( . 
yet  they  were  not. 

Now,  in  reference  to  those  who  profess  to  be  virtuous,  are 
esteemed  to  be  such  by  their  fellow-men,  and  yet  are  miserable  and 
unhappy ;  for  instance,  suffer  pain,  sickness,  and  all  the  deprivations 
consequent  upon  ill  health.  It  may  be  that  their  misfortunes  are 
of  that  kind  to  which  all  are  liable,  and  from  which  none  are  entirely 
exempt.  Perhaps  they  have  inherited  a  bad  constitution.  In  that 
case,  it  is  their  misfortune  and  not  their  fault.    It  may  be  they  have 


1)4  DOCTRINE   OF   REWARDS   AND    PUNISHMENTS. 

voluntaril/  —  either  ignorantly  or  knowingly  —  violated  the  physi- 
cal laws  of  their  nature.  If  they  have  done  it  ignorantly,  they 
cannot  escape  the  consequences ;  if  knowingly,  they  have  incurred 
a  penalty  which  they  ought  to  suffer,  and  will  suffer,  so  long  as  they 
continue  to  violate  those  laws.  But,  it  may  be,  they  are  not  what 
they  profess  to  be  —  virtuous  men.  Even  if  their  outward  conduct 
is  moral,  they  may  perform  all  their  good  deeds  from  bad  motives; 
and.  in  that  case,  are  not  entitled  to  any  reward,  nor  will  they 
receive  any.  The  truth  is,  a  man  may  cultivate  the  moral  faculties 
ever  so  much,  and  live  in  the  strictest  conformity  to  God's  moral 
law ;  yet,  if  he  disregards  the  laws  of  health,  eats  too  mucli,  drinks 
too  much,  sleeps  too  much,  exercises  too  little  or  too  much,  exposes 
himself  unnecessarily  or  necessarily,  or  eats,  drinks,  and  sleeps  too 
little,  he  cannot  escape  the  consequences.  The  fact  of  his  obeying 
the  moral  laws  will  not  exempt  him  from  the  penalty  of  violating 
the  laws  of  his  physical  constitution.  As  a  moral  being,  he  may 
experience  that  happiness  wliicli  flows  from  the  exercise  and  cultiva- 
tion of  his  moral  faculties.  As  a  physical  being,  he  may,  at  the 
same  time,  suffer  pain,  sickness  and  disease,  as  a  necessary  conse- 
quence of  neglect  or  violation  of  the  physical  laws.  But  in  no 
case,  if  the  man  is  truly  a  virtuous  man,  can  you  rob  him  of  virtue's 
reward.  He  may  meet  with  misfortunes.  His  riches  may  "  take 
to  themselves  wings  and  fly  away."  Friends  may  desert  him.  He 
may  be  persecuted.  He  may  be  incarcerated  in  prison,  or  confined 
within  the  gloomy  walls  of  the  dungeon.  He  may  be  suspended  on 
the  gallows,  tied  to  the  stake,  and  around  him  may  be  gathered  the 
fagot  and  the  flame.  But,  "  amid  the  war  of  elements,  the  wreck 
of  matter,  and  the  crush  of  worlds,"  he  will  he  unmoved.  He 
wallvs  forth  in  all  the  "  conscious  dignity  of  independent  virtue." 
In  prosperity  he  rejoices  ;  in  adversity  he  is  resigned.  He  loves 
virtue  for  its  own  intrinsic  value  ;  practises  it  because  he  loves  it, 
and  for  its  present  reward.  His  soul  is  stayed  on  God  ;  for  he 
knows  that  God  is  on  the  side  of  virtue.  In  life,  and  in  death,  he 
feels  and  experiences  the  "  soul's  calm  sunshine  and  the  heartfelt 
joy  which  is  virtue's  prize." 

2.  It  is  objected  "  that  the  wicked  are  frequently  prosperous 
and  happy  in  this  life."  That  the  wicked  may  be  prosperous  and 
happy,  in  one  sense,  is  undoubtedly  true.  That  is,  it  may  be  true 
of  the  merely  immoral  man.     But  that  they  are  ever  prosperous 


'  D()CTUINE    OF    REWARDS   AND    PUNISH  MKNTS.  05 

and  happy  in  the  sense  that  the  virtuous  arc,  or  in  the  higlicst  sense 
of  thot^e  terms,  we  deny.  But  the  objector  says  "  lie  is  acquainted 
witli  a  number  of  wicked  men,  who  evidently  enjoy  themselves  aa 
well  as  any  people  on  earth."  Hold,  my  dear  sir.  Arc  you  sure 
of  this  ?  Appearances  are  often  deceptive.  We  frequently  see  our 
Ibllow-creaturcs  placed  in  circumstances  which  we  judge  to  be  favor- 
able, and  conclude  they  must  be  happy  ;  but,  on  becoming  acquainted 
with  the  facts,  we  learn  they  are  not.  Indeed,  sometimes  men  ap- 
pear to  be  happy,  and  act  happy,  when  they  are  not.  Paganini, 
of  Paris,  in  France,  was  a  celebrated  wit,  musician  and  theatrical 
performer.  He  was  one  of  the  most  jocose  and  humorsome  of  men. 
He  was  thought  to  be  the  most  happy  of  men.  He  was  considered 
a  very  amusing  companion,  and  his  company  was  sought  for  by  all. 
One  day  Pa.ganiui  went  to  a  celebrated  physician  of  Paris,  and. 
without  informing  him  who  he  was,  complained  of  habitual  melan- 
choly. "  Have  you  been  long  troubled  with  it  ?  "  asked  the  i)liysi 
cian.  "  Yes,  for  a  number  of  years."  "  Does  it  give  you  much 
trouble  ? "  "  Yes,  it  destroys  all  my  peace.  It  troubles  me  by 
night  and  by  day;  and  I  have  frequently  been  more  than  half  in- 
clined to  destroy  myself."  "  I  advise  you,"  said  the  physician, 
"  to  find  the  company  of  Paganini,  and  keep  it :  he  will  cure  you 
of  your  melancholy."  "  Alas  !  "  cried  the  unhappy  man,  "  I  am 
that  very  Paganini."^  Tiberius  was  a  Roman  emperor.  He  had 
abundance  of  wealth,  was  enthroned  in  power,  and  enjoyed  every 
means  of  gratifying  his  sensual  appetites  to  the  very  full.  He  was 
placed  in  circumstances  which,  by  the  mass  of  mankind,  would  be 
judged  favorable  to  produce  happiness.  But  was  Tiberius  happy  ? 
The  following  letter,  written  by  him  to  the  Roman  Senate,  shows 
that  he  was  not :  "  What  to  write,  conscript  fathers,  in  what 
terms  to  express  myself,  or  what  to  refrain  from  writing,  is  a  matter 
of  such  perplexity,  that  if  I  know  how  to  decide  may  the  just  gods 
and  goddesses  of  vengeance  doom  me  to  die  in  pangs  worse  than 
those  under  which  /  linger  every  day."  On  this,  Tacitus  makes 
the  following  remarks  :  "  We  have  here  the  features  of  the  inward 
man.  His  crimes  retaliated  upon  him  with  the  keenest  retribution  ; 
BO  true  is  the  saying  of  the  great  philosopher,  the  oracle  of  ancient 

*  This  story  is  quoted  from  memory.    We  may  be  mistiikeu  in  the  name, 
but  are  certain  we  are  not  in  the  fact 


96  DOCTKINE   OF    KEWARBS    AND    PUNISHMENTS. 

wisdijm  (Socrates),  that,  if  the  minds  of  tyrants  were  laid  open  to 
our  view,  we  should  see  them  gashed  and  mangled  with  the  whips 
and  stings  of  horror  and  remorse.  By  blows  and  stripes  the  flesh 
is  made  to  quiver ;  and,  in  like  manner,  cruelty  and  inordinate 
passions,  malice  and  evil  deeds,  become  internal  executioners,  and> 
with  unceasing  torture,  goad  and  lacerate  the  heart.  Of  this  truth 
Tiberius  is  a  melancholy  instance.  Neither  the  imperial  dignity, 
nor  the  gloom  of  solitude,  nor  the  rocks  of  Caprea,  could  shield  him 
from  himself.  He  lived  on  the  rack  of  guilt,  and  his  wounded 
spirit  groaned  in  agony."  How  many  thousands  and  millions  of 
cases  of  the  same  kind  there  have  been,  and  are  now  !  And  it  is  to 
be  feared  that,  in  consequence  of  human  folly,  there  will  be  thou- 
sands and  millions  more.  When,  therefore,  we  see  the  wicked  appar- 
ently happy,  we  ought  to  remember  that  their  happiness  may  be  ia 
appearance  only,  and  not  in  reality.  But  again.  It  may  be  that 
those  whom  the  objector  esteems  to  be  so  wicked,  and  who  he  thinks 
are  so  happy,  are  not  so  wicked  as  he  supposes,  after  all.  Under  a 
very  rough  exterior  many  a  man  carries  the  very  best  of  hearts ; 
and  under  the  cloak  of  religion,  yea,  under  the  very  "  livery  of  the 
court  of  heaven,"  many  a  man  carries  a  heart  of  the  most  con- 
summate knavery,  hypocrisy  and  deception.  But  we  have  said  that 
the  wicked,  i.  e.,  the  merely  immoral  man,  may  be  happy.  But  in 
what  sense  may  he  be  happy?  By  the  merely  immoral  man,  we 
mean  one  who  is  destitute  of  moral  principles,  and  neglects  to  cul- 
tivate the  moral  faculties.  Such  men  there  have  been,  and  such 
men  there  are,  who,  notwithstanding  their  utter  destitution  of  moral 
principle,  yet  yield  the  strictest  obedience  to  the  physical  laws.  In 
such  cases,  you  will  see  in  them  the  stout,  muscular,  athletic  and 
robust  frame,  a  fine  flow  of  health  and  spirits,  and  perhaps  they 
may  be  lively,  cheerful,  and,  in  a  certain  sense,  happy.  And  why 
should  they  not  be  ?  They  have  obeyed  those  laws  upon  the  ob- 
servance of  which  hangs  suspended  our  physical  enjoyment ;  and 
why  should  they  not  receive  their  reward?  But  what  kind  of 
happiness  is  it  which  they  enjoy  ?  we  ask  again.  Is  it  that  high 
and  holy  kind  enjoyed  by  the  righteous?  No.  They  know 
nothing  of  the  satisfaction  which  is  derived  from  the  consciousness 
of  having  done  our  duty.  They  are  strangers  to  the  happiness 
which  flows  from  the  exercise  of  the  moral  faculties.  They  experi- 
ence none  of  the  rewards  of  virtue,  for  they  do  not  practise  virtue. 


DOCTRINE   OF    REWARDS    AND    rCNlSHMENTS.  97 

Their  enjoyment,  therefore,  is  merely  of  a  sensual,  earthly,  animal 
kind.  They  enjoy  themselves  in  the  same  manner  as  do  the  brutes ; 
in  the  same  manner  as  docs  the  horse,  the  ox,  or  the  swine.  Reader, 
is  this  the  greatest  good  of  life  ?  Is  this  the  highest  happiness 
allotted  to  human  beings?  We  tell  you,  nay.  And,  if  you  tliinlc 
it  is,  we  tell  you,  you  have  made  a  sad  and  most  fatal  mistake, 
which,  sooner  or  later,  and  before  you  leave  this  earthly  clime,  you 
will  learn  to  your  sorrow. 

But  some  will  say,  perhaps,  "  We  know  the  doctrine  of  retribu- 
tion in  this  life  is  not  true,  for  we  have  practised  virtue,  and  have 
received  no  reward."  If  you  have  received  no  reward,  it  must  be 
for  some  of  the  following  reasons.  Either  you  are  not  what  you 
profess  to  be,  or  you  have  made  a  false  estimate  of  what  constitutes 
virtue;  or  you  practise  it  from  wrong  motives;  or,  in  looking  for 
an  imaginary  reward  in  a  future  world,  you  have  overlooked  the 
real  one,  and  trampled  it  under  your  feet.  If  it  is  for  either  of 
these  reasons,  your  case  forms  no  objection  to  our  theory.  You 
receive  no  reward,  for  the  reason  that  you  do  not  deserve  any. 

3.  Another  objection  is,  "  The  theory  of  retribution  in  this  life 
is  of  had  moral  tendency."  Of  bad  moral  tendency!  Why? 
How  ?  "  0  ! "  it  is  said,  "  this  theory  makes  all  reward  and  punish- 
ment limited,  and  confines  both  to  this  world.  Consequently,  the 
inducements  presented  to  the  mind  of  man,  for  him  to  practise 
virtue  and  refrain  from  vice,  are  not  great  enough."  "  Man,"  it 
is  said,  "  is  greatly  influenced  by  appeals  to  his  hopes  and  fears. 
Hence,  the  greater  the  reward  promised,  and  punishment  threatened, 
the  greater  the  influence." 

This  theory,  then,  "  makes  all  reward  and  punishment  limited." 
Well,  suppose  it  docs.  Is  not  man  a  finite  being  ?  Is  he  not 
exceedingly  limited  in  all  his  capacities,  capabilities,  and  powers  ? 
Is  he  not  a  frail  child  of  humanity,  and  extremely  liable  to  err  ? 
No  man  can  dispute  that  he  is.  Should  he  not,  then,  be  the  sub- 
ject of  limited  rewards  and  punishments  ?  How  absurd  to  suppose 
the  contrary !  The  very  fact,  then,  on  which  this  objection  is  based, 
that  this  theory  makes  rewards  and  punishments  limited,  is  a  strong 
confirmation  of  its  truth.  But,  "  it  confines  rewards  and  punish- 
ments to  this  world."  Very  well.  Where  does  man  do  his  deeds 
of  virtue  and  vice  ?  Is  it  not  in  this  world  ?  Most  certainly  it  is. 
Well,  what  time  and  place  more  suitable  to  reward  and  punish  him, 
9      • 


98  DOCTRINE    OF    REWARDS    AND    PUNISHMENTS. 

than  at  the  time  when,  and  in  the  place  where,  he  deserves  it? 
But,  "  the  inducements  are  not  sufficient."  Are  not  ?  But  do 
men  love  their  wives,  parents,  brothers,  sisters,  or  children,  because 
they  expect  to  be  rewarded  for  it  in  another  world  ?  Or  do  they 
refrain  from  hating  them  for  fear  of  being  punished  in  another 
world  if  they  do  ?  If  such  be  the  fact,  then  our  sentiments  of 
respect  for  human  nature  must  sink  into  nothing;  and  all  men  may 
exclaim  with  Brutus :  "  0  virtue,  I  have  worshipped  you  as  a  god, 
but  have  found  thou  art  but  an  empty  name ! "  Again,  does  the 
farmer  labor  and  toil  to  cultivate  his  farm,  sow  his  seed,  and  gather 
his  crops,  thinking  that  he  will  be  rewarded  for  it  in  eternity  ? 
Does  the  mechanic  pursue  his  daily  avocation  for  the  sake  of  any 
other  reward  than  that  which  he  receives  here  ?  Will  a  man  per- 
form a  day's  labor  with  any  more  faithfulness  or  cheerfulness,  under 
the  promise  of  a  reward  however  great  in  eternity,  than  he  will 
under  the  promise  of  a  dollar  at  the  close  of  his  day's  labor  ?  Once 
more.  Do  the  wicked  practise  sin  in  this  world  with  the  expecta- 
tion of  being  rewarded  for  it  in  another  ?  No.  All  these  are 
actuated  solely  and  simply  by  present  motives.  If,  then,  the  wicked 
can  be  induced  to  practise  sin  for  the  sake  of  the  pleasure  which 
they  imagine  is  connected  therewith  in  this  life,  cannot  the  virtuous 
be  induced  to  practise  virtue  for  the  sake  of  that  happiness  which 
is  the  certai?i  and  sure  reward  of  it  here  ?  But  suppose  those  whom 
we  denominate  the  virtuous  are  actuated  by  the  motives  which  the 
objector  would  present,  are  they  worthy  of  the  appellation,  virtuous, 
which  we  bestow  upon  them  ?  Suppose  you  see  a  man  administer 
to  the  wants  and  necessities  of  his  fellow-men.  You  ask  him  why 
he  docs  it.  He  replies  :  "  For  the  sake  of  obtaining  heaven."  You 
ask  him  if  he  has  no  sympathies  for  human  kind;  no  benevolence 
of  heart ;  no  humanity  to  man.  And  he  tells  you  "  no,  he  is 
actuated  by  higher  motives  than  these,  his  object  is  to  secure  his 
own  happiness  in  the  paradise  above."  What  would  you  think  of 
such  a  warm-hearted  philanthropist  as  this  ?  Or,  sujjpose  you  see 
a  man  tempted  to  do  evil,  to  steal,  rob,  or  murder,  as  the  case  may 
be,  but  he  resists.  You  ask  him  why  he  did  not  commit  the  act. 
lie  replies :  "  I  most  certainly  should  have  done  it,  had  I  not  been 
afraid  of  going  to  hell  if  I  did."  What  would  you  think  of  a  man 
of  such  strong  virtuous  principle  as  this  ?  Would  you  think  either 
of  thcsQ  characters  meritorious,  or  deserving  of  any  reward  what 


r 


COCTKINE   OF    REWARDS    AND    PUNISHMENTS.  99 

ever  ?  Certainly  not.  No.  Barbarians  practise  on  better  princi- 
ples than  these  ;  and  the  veriest  heathen  on  earth  would  scout  such 
morality  and  virtue. 

•'  But  man  is  a  being  actuated  by  hope  and  fear."  So  he  is. 
But  does  it  follow  that  we  are  to  make  unreal  representations  to  hia 
hopes  and  fears  ?  We  know  this  plan  has  been  adopted.  I'arenta 
sometimes  adopt  it  in  the  government  of  their  children.  They  will 
tell  them  of  ghosts  and  hobgoblins,  of  immortal  devils,  and  bears  in 
the  cellar.  But  what  rational  man  ever  supposed  that  children 
were  ever  made  any  better  by  such  a  course  of  treatment  ?  The 
fears  of  mankind  have  been  appealed  to  too  much.  Past  history 
proves  that  sanguinary  laws  and  cruel  penalties  have  always  defeated 
their  own  object.  The  fear  of  an  endless  hell  may  perhaps  restrain 
the  outward  actions  of  some,  but  it  never  made  one  single  soul  any 
better.     It  has  no  power  to  purify  the  human  heart. 

The  reward  which  the  objector  would  offer  is  greater  than  the 
one  we  offer,  to  be  sure ;  but  it  is  more  remote,  and  by  thousands 
would  not  be  judged  to  be  very  certain.  The  pursishment  which 
the  objector  would  threaten  is  greater  than  that  we  threaten.  But 
the  objector  himself  provides  a  way  by  which  it  may  be  easily 
escaped.  Timely  repentance  will  wipe  off  the  stain,  and  exonerate 
from  the  penalty.  Hence,  there  is  no  certainty  about  it.  Now,  it 
appears  to  us  that  it  must  be  obvious  to  every  man  of  sense,  that 
the  preaching  of  rewards  and  punishments  which  are  absolutely 
certain  and  sure.,  will  exert  a  more  powerful  influence  upon  man, 
than  the  preaching  of  rewards  and  punishments  which  are  uncertain, 
even  although  the  latter  may  be  much  greater  than  the  former.  Is 
the  doctrine  of  present  rewards  and  punishments,  then,  of  bad  moral 
tendency  ?  Is  it  dangerous  to  inform  mankind  that  happiness  is 
connected  with  virtue,  and  misery  with  vice  ?  Does  not  man  love 
happiness,  and  dread  misery  ?  Is  it  wrong,  then,  to  tell  him  that 
if  he  practises  virtue,  he  will  be  happy  ?  that  if  he  practises  sin,  he 
will  certainly  and  inevitably  be  miserable  ?  Is  it  because  mankind 
have  believed  this  doctrine  in  past  ages,  that  licentiousness  has 
abounded  and  sin  so  extensively  prevailed  ?  No.  God  knows  it  is 
not  so.  It  is  because  they  have  believed  that  there  is  pleasure  in 
sin,  and  that  virtue  and  religion  were  designed  to  make  their 
pleasures  less  on  earth.  The  world  can  never  be  reformed  until 
this  wicked,  and  abominable,  and  pernicious  error,  is  rooted  out. 


100  DOCTRINE    OF    EEWARDS    AND    PUNISHMENTS. 

When  mankind  are  brought  to  believe,  firmly  and  sincerely,  that 
there  is  a  reward  for  virtue  this  side  of  a  located  heaven,  and  a 
recompense  for  vice  this  side  of  a  located  hell,  then  virtue  will 
reign  triumphant,  and  a  more  powerful,  thorough,  and  general 
reformation  will  take  place  than  the  world  ever  yet  saw. 

4.  It  has  been  objected  that  "  This  is  the  same  doctrine  that  was 
held  by  the  ancie?it  Saddiccees."  We  know  the  Sadducees  believed 
in  the  doctrine  of  present  rewards  and  punishments.  In  this  we 
agree  with  them.  But  they  also  held  that  death  was  the  last  end 
of  man.  From  this  we  dissent.  We  are  not,  therefoi-e,  Sadducees, 
because  we  happen  to  agree  with  them  on  the  doctrine  of  rewards 
and  punishments.  We  believe  in  the  existence  of  one  God.  So 
does  the  objector ;  so  did  the  Pharisees  ;  so  did  the  Sadducees.  But 
is  the  objector  a  Universalist,  Pharisee,  or  Sadducee,  because  he 
agrees  with  them  in  believing  in  one  God  ?  The  Sadducees  believed 
implicitly  in  the  five  books  of  Moses,  and  received  them  as  a  rule 
of  faith  and  practice.  They  could  not  find  the  doctrine  of  future 
retribution  in  them ;  but  they  did  find  the  doctrine  of  retribution  in 
this  life ;  hence  they  rejected  the  former,  and  embraced  the  latter. 
And  this  is  one  of  our  reasons  for  doing  the  same.  The  Sadducees 
held  other  doctrines,  which  in  a  great  degree  nullified  the  influence 
of  their  views  respecting  rewards  and  punishments  upon  them  ;  but, 
notwithstanding  this,  they  were  a  much  more  moral,  virtuous,  and 
respectable  sect  than  their  neighbors  the  Pharisees,  although  the 
latter  believed  in  the  (supposed  to  be)  purifying  doctrine  of  future 
retribution.  They  never  received  half  the  censures,  nor  half  the 
condemnatory  denunciations,  from  Jesus  Christ,  that  the  Phari- 
sees did.  Jesus  frequently  spoke  of  the  Pharisees  as  "  hypocrites, 
whited  sepulchres,  serpents,  generation  of  vipers,"  &c. ;  but  he  never 
bestowed  these  appellations  upon  the  Sadducees.  And  although  he 
warned  his  disciples  to  beware  of  the  doctrine  of  the  Pharisees  and 
the  Sadducees,  yet  we  are  not  informed  that  the  views  of  the 
Sadducees  respecting  rewards  and  punishments  was  the  doctrine 
referred  to.  It  is  far  more  probable  that  it  was  their  doctrine 
respecting  a  future  state. 

5.  It  is  said  "  That  there  is  no  meicy  in  this  system  of  rewards 
and  punishments."  No  ijiercy  in  it!  Is  it  so,  then,  that  God 
caiHiot  be  just,  and  at  the  same  time  be  merciful  ?  If  so,  then  to 
those  who  are  punished  God  is  not  merciful,  and  to  those  who  are 


DOCTRIxNE   OF    REWARDS    AND    PUNISHMKNTS.  101 

Baved,  hi  is  not  just.  This  impeaches  both  the  justice  and  merc^ 
of  the  divine  Being,  The  higliest  exercise  of  mercy  consists  in 
withliolding  unnecessary  or  unjust  punishment.  Hence,  God  can 
punish  his  creatures  all  that  justice  i-equires,  and  at  the  same  time 
be  merciful  to  them.  He  can  be  both  just  and  merciful  at  the  same 
time.  Cannot  a  parent  chastise  his  children  all  they  deserve,  and 
do  it  in  mercy?  So  can  God.  Hence  the  Psalmist  says,  "Unto 
thee,  0  Lord,  belongeth  mercy ;  for  thou  renderest  to  every  man 
according  to  his  works."     Ps.  62  :  12. 

6.  But  it  is  also  said  "  There  is  no  grace  in  this  system." 
"  Mankind,"  it  is  said,  "  according  to  this  system,  are  punished  all 
they  deserve;  and,  therefore,  there  is  no  room  for  the  exercise  of 
grace."  Indeed !  But  are  not  these  rewards  and  punishments 
limited  ?  And  is  there  not  room  enough  for  the  exercise  of  grace 
after  the  dispensation  of  rewards  and  punishments  has  ceased  ? 
Cannot  a  father  punish  and  reward  his  children  all  they  merit,  and, 
after  they  arrive  to  the  age  of  twenty-one  years,  give  them  each  a 
farm  as  an  act  of  grace  ?  And  cannot  God  reward  and  punish  his 
creatures  all  they  merit  in  time,  and  in  eternity  bestow  upon  them 
immortality,  as  his  gift  to  them  through  grace  ?  Certainly,  the 
fact  of  our  having  been  justly  dealt  by  in  time  gives  us  no  claim  on 
God  for  any  benefits  to  be  extended  to  us  in  another  world.  But 
we  have  shown  it  to  be  the  doctrine  of  the  Bible  that  "  God  will 
render  to  every  man  according  to  his  works."  If,  therefore,  the 
objector  thinks  there  is  no  mercy  nor  grace  in  this  theory,  we  leave 
him  to  settle  the  dispute  with  the  Bible. 

7.  It  is  objected  that  "  This  theory  gives  no  rational  account 
of  what,  or  in  lohat,  the  punishinent  of  sin  co?isists."  We  think 
we  have  been  sufficiently  plain  and  definite  on  this  subject ;  but,  if 
the  objector  is  not  satisfied,  we  will  now  try  to  make  ourselves 
understood.  The  nature  of  the  punishment  of  sin  depends  altogether 
upon  the  nature  of  the  sin  committed.  If  it  is  a  neglect  of  the 
physical  laws,  then  it  is  a  deprivation  of  the  enjoyment  which  flows 
from  the  exercise  of  the  physical  powers.  If  a  violation  of  these 
laws,  it  is  the  physical  pain  and  misery  which  is  the  necessary 
consequence.  If  it  is  a  neglect  of  the  intellectual  laws,  it  is  a  depri- 
vation of  the  pleasure  derived  from  the  exercise  of  these  faculties; 
and,  besides,  the  individual  must  be  deplorably  ignorant,  and,  in 
point  of  intellect,  sink  to  a  level  with  the  brute  creation.     If  a 

9* 


102  DOCTRINE   OF    REWARDS   AND    PUNISHMENTS. 

violation  of  tliese  laws,  it  is  mental  uneasiness  and  unhappiness, 
frequently  terminating  in  partial  derangement,  or  positive  insanity. 
If  it  is  a  neglect  of  the  moral  laws,  it  is  a  deprivation  of  the  happi- 
ness which  results  from  the  exercise  of  the  moral  powers.  If  a 
violation  of  these  laws,  it  is  the  misery  and  unhappiness  which  fol- 
low necessarily.  If  it  is  both  a  neglect  and  violation  of  either  or 
all  of  these  laws,  then  the  punishment,  as  is  seen,  will  be  both  nega- 
tive and  positive;  a  deprivation  on  the  one  hand,  and  positive 
suffering  on  the  other.  We  trust  the  subject  is  now  sufficiently 
plain,  and  if  so,  the  objection  we  are  considering  falls  to  the  ground. 
8.  Another  objection  is  that,  ^"^  According  to  this  theory,  much 
of  the  -punishment,  which  is  experienced  by  the  guilty,  consists  in 
remorse  of  conscience"  "  Now,"  it  is  said,  "  it  is  well  knoivn 
that  by  a  long-continued  course  of  sin,  conscience  may  become 
completely  paralyzed  and  inactive,  so  that  it  ceases  to  reproach  or 
sting  the  transgressor."  Whether  the  conscience  can  ever  become 
entirely  dormant  and  inactive  is  very  doubtful.  If  there  are  any 
cases  of  this  kind,  they  must  be  exceedingly  rare ;  and  they  form 
exceptions  to  the  general  rule.  It  is  true,  the  Bible  speaks  of  some 
whose  consciences  were  "  seared  as  with  a  hot  iron ;"  but  this  does 
not  prove  that  their  consciences  had  become  extinct,  nor  entirely 
inactive.  That  the  conscience  may  become  measurably  dormant  is  un- 
doubtedly true  ;  but  it  must  be  recollected  that  if  there  is  such  a  thing 
as  remorse  of  conscience,  there  is  such  a  thing  as  i\\&  pleasiire  derived 
from  a  conscience  "  void  of  offence."  Conscience  not  only  condemns 
us  for  our  faults,  but  it  approves  us  for  our  virtues.  In  proportion, 
therefore,  as  an  individual  becomes  insensible  to  remorse  of  con- 
science, in  that  same  proportion  he  becomes  insensible  to  its  approving 
smiles.  Now,  does  he  gain  anything  by  this  ?  Is  he  placed  in  any 
better  circumstances  ?  in  circumstances  more  favorable  to  the  enjoy- 
ment of  happiness  ?  No.  As  the  inward  monitor  speaks  not  to 
approve,  so  its  warning  voice  speaks  but  feebly.  In  that  case,  the 
individual  becomes  more  reckless  and  daring  ;  less  circumspect  and 
cautious,  and  more  bold  in  his  crimes.  Of  course  he  is  more  easily 
detected,  and  more  exposed  to  the  penalties  which  are  annexed  to 
the  laws  and  institutions  which  have  been  established  by  man.  We 
can  imagine  no  deprivation  which  can  be  worse,  nor  no  condition  on 
earth  which  can  be  more  deplorable,  than  for  an  individual  to  be 


DOCTRINE   OF    REWARDS    AND    PUNISHMENTS.  103 

destitute  of  conscience.     The  fact,  then,  on  which  tliis  objection  is 
based  forms  no  real  objection  to  the  theory  we  are  advocating. 

9.  It  maybe  objected  that,  '■'■  As  a  part  of  the  punishment  of 
sin  consists  in  remorse  of  conscience,  and  as,  according  to  Phre- 
nology, some  men  have  a  large  share  of  conscience,  and  others  only 
a  small  degree,  therefore,  those  v>ho  deserve  the  least  jnaiishineni 
tvill  receive  the  most,  and  those  who  deserve  the  most  will  receive 
the  least."  To  this  we  reply  j- —  If  two  men  perform  the  same  act, 
and  one  of  them  possesses  a  great  share  of  conscience,  he  is  guilty 
in  a  great  degi-ee ;  if  the  other  has  naturally  only  a  small  share  of 
conscience,  he  is  guilty  only  in  a  small  degree.  One,  therefore, 
deserves  a  great  degree  of  punishment,  the  other  only  a  small 
degree.  This  objection,  then,  only  proves  that  our  theory  of  rewards 
and  punishments  is  one  of  the  strictest  impartiality,  equity,  and 
justice. 

10.  It  may  be  asked,  "  Hoiv  does  the  self-murderer  get  his  pun- 
ishmentV  Self-murder!  We  know  of  no  such  crime.  Murder 
implies  malice  aforethought.  But  the  Bible  informs  us  that  "  no 
man  ever  yet  hated  his  own  flesh."  The  crime  of  self-murder  is 
therelbre  impossible.  We  know  that  a  certain  declaration  is  often 
quoted  to  prove  that  there  is  such  a  crime,  namely,  "  No  self-mur- 
derer shall  enter  the  kingdom  of  heaven,"  This  declaration  is  sup- 
posed by  some  to  be  in  the  Bible ;  but  it  is  not.  There  is  no  such 
passage  in  the  book.  The  word  self,  and  murder,  or  murderer,  are 
nowhere  connected  in  the  whole  Bible.  By  the  "  self-murderer," 
we  presume  the  objector  means  the  suicide.  If,  then,  it  be  asked, 
"  How  does  the  suicide  get  his  punishment  ?  "  we  answer  :  The  act 
of  suicide  is  generally,  if  not  always,  committed  by  those  who  are 
of  unsound  mind,  —  those  who  are  acting  under  the  influence  of 
either  partial  or  positive  derangement.  It  is  extremely  doubtful 
whether  any  person  of  sane  mind  ever,  coolly  and  deliberately,  in 
the  sober  exercise  of  his  judgment,  put  a  period  to  his  own  exist- 
ence. Those  who  commit  the  act  of  suicide  under  the  influence  of 
insanity  are  not  responsible;  hence,  incur  no  guilt,  and,  conse- 
quently, no  punishment.  But,  allowing  some  do  commit  this  act 
in  the  exercise  of  their  reason,  what  then  ?  The  whole  difficulty  in 
the  mind  of  the  objector  may  arise  from  a  false  view  which  he  enter- 
tains respecting  the  object  and  mode  of  divine  punishment.  If  you 
suppose  divine  punishment  to  be  retaliatory,  —  that  is,  that  a  cer- 


104  DOCxraNE  oT  rewards  jind  punisujiexts. 

tain  quantum  oi'  pain  is  inflicted  on  tlie  transgressor,  equal  in 
amount  to  that  which  he  has  occasioned,  or  that  he  is  made  to  expe- 
rience a  certain  amount  of  evil  equal  to  tliat  which  he  has  produced, 
or  that  he  is  made  to  suffer  simply  and  solely  because  he  has  com- 
mitted an  evil  act,  —  all  this  is  a  very  great  mistake.  No.  God 
punishes  to  reform  and  make  better.  His  punishments  are  disci- 
plinary, emendatory,  and  salutary.  He  docs  not,  therefore,  inflict 
pain  upon  the  transgressor  simply  iecause  an  evil  act  has  been 
committed,  but  in  order  that  the  crime  may  not  be  repeated. 
Again,  if  the  objector  supposes  that  God,  in  the  administration  of 
his  moral  government,  is  under  the  necessity  of  specially  interfering 
and  dii'ectly  punishing  his  creatures,  this  is  another  very  great  mis- 
take. No.  God  is  under  no  necessity  of  guarding  the  interests  of 
his  law  by  penal  enactments  and  penal  sanctions.  It  is  a  law,  as 
we  have  seen,  which  is  founded  in  the  nature  and  fitness  of  things, 
—  a  law  written  in  the  very  constitution  of  man.  God's  law,  there- 
fore, unlike  all  the  laws  ever  instituted  by  man,  does,  by  its  own 
operation,  absolutely  secure  the  reward  of  virtue  and  the  punish- 
ment of  vice.  God,  to  be  sure,  may,  at  certain  times,  and  in  certain 
cases,  inflict  direct  punishment  upon  the  violators  of  his  law.  But 
this  is  not  his  general  mode  of  administration.  As  a  general  thing, 
we  know  of  no  penalty  annexed  to  the  law  of  God  except  the  nat- 
ural and  necessary  consequences  which  flow  from  its  violation ;  nor 
any  punishment  for  sin  except  the  natural  and  necessary  conse- 
quences which  flow  from  the  practice  of  vice.  How  strong  is  the 
love  of  life !  How  instinctively  man  will  cling  to  it,  and  shrink 
from  death  !  How  great  must  be  the  suffering,  and  how  intense 
the  agony,  endured  by  that  mind,  which  will  prompt  its  possessor  to 
voluntarily  cut  the  strong  cord  which  binds  him  to  earth  !  "  But," 
you  may  say,  "  all  this  suffering  and  agony  he  has  brought  upon  him- 
self by  his  own  voluntary  sins."  All  this  may  be  very  true;  and, 
if  so,  it  is  a  proof  that  sin  is  punished  in  this  life.  Of  the  suicide, 
then,  it  may  be  said,  that,  by  a  course  of  sin  and  transgression, 
he  has  plunged  himself  into  misery,  until  God  uses  his  own  hand  as 
the  instrument  of  his  own  destruction.  He  is  cut  off"  from  life  and 
all  its  endearments,  and  his  career  of  wickedness  has  terminated  in 
untimely  death.  It  may  be  well  to  mention  here  that  the  ]3il)le 
nowhe're  enumerates  suicide  among  the  catalogue  of  crimes,  nor  the 
suicide  among  the  catalogue  of  criminals.  We  would  not  now  wish 
to  be  understood  as  justifying  the  act  of  suicide,     ^'ery  far  from  it, 


DOCTRINE   OF    RKWARDS   AND    PCNISHMKNTS.  105 

We  mention  this  fact  because  it  is  a  fact,  and  the  reader  will  bear 
in  mind  it  is  a  fact  for  which  we  are  not  responsible.  If  the 
objector,  therefore,  is  disposed  to  cavil,  let  him  cavil  at  the  Bible, 
not  with  us.  We  suppose  the  reason  why  the  Bible  does  not  speak 
of  suicide  as  a  crime,  is  because  the  scripture  writers,  all  of  them, 
took  it  for  granted  that  it  was  an  act  which  would  not  be  very  fre- 
quently committed,  and  very  seldom  indeed,  if  ever,  by  a  person  in 
the  sober  exercise  of  his  reason  and  judgment. 

11.  But  the  objector  may  say,  "  Suppose  a  man  to  murder  a 
felloio-being,  arid  the  next  moment  turn  round  and  kill  himself— 
how  is  he  punished  for  this  double  crime,  committed  in  the  very 
last  moment  of  his  life?  "  We  frankly  confess  that  this  is,  to  all 
ai)poarance,  one  of  the  greatest  difficulties,  in  the  way  of  our  theory, 
wliich  can  possibly  be  stated.  We  admit  it  to  be  a  very  plausible 
objection.  But,  supposing  that  no  satisfactoiy  reply  can  be  made 
to  it,  —  what  then  ?  Let  it  be  borne  in  mind  that  this  objection  is 
founded  on  an  extreme  case.  How  many  of  the  human  family  are 
guilty  of  this  crime  ?  Not  one  to  an  hundred  thousand.  Must  it 
not  be  a  very  strong  theory  against  which  only  one  difficulty  out  of 
mamj  can  be  presented,  which  we,  short-sighted  mortals,  cannot 
remove  ?  IMust  not  that  theory  be  considered  absolutely  invulner- 
able against  which  only  one  objection  out  of  many  can  be  urged, 
which  cannot  be  satisfactorily  answered ;  especially  when  even 
that  one  objection  is  founded  on  an  extreme  case,  —  a  case  which 
rarely  happens  among  men  ?  But  we  are  not  afraid  to  meet  this 
objection  in  the  very  face.  To  murder  a  human  being,  and  then 
for  the  murderer  to  turn  round  and  kill  himself,  is  an  unnatural 
crime.  Charity  would  lead  us  to  suppose  that  no  man  would  be 
guilty  of  such  an  act  witliout  extraordinary  provocation.  The  man 
who  could  commit  such  a  deed  must  be  under  the  influence  of  the 
most  powerful  animal  excitement.  His  passions,  for  the  time  being, 
must  have  the  complete  ascendency  over  him,  and  be  absolutely 
uncontrollable.  Now,  is  it  not  a  well-known  fact  that  some  men 
have  not  that  government  and  control  of  their  passions  that  others 
have  ?  And  should  not  these  be  mitigating  circumstances  in  the 
case  of  persons  guilty  of  killing  a  human  being  and  themselves  at 
the  same  time  ?  We  know  that  in  the  eye  of  tljose  laws  instituted 
by  man  they  would  not  be.  But,  we  ask,  how  will  they  be  looked 
on  in  the  eye  of  that  great  law  of  love  which  God  has  instituted  for 
the  government  of  his  creatures  ?     We  do  not  a^ik,  how  will  tlvae 


lOG  DOCTRINE    OF    KEWARDS   AND    PUNISHMENTS. 

persons  be  looked  on  by  the  eyes  of  men  ;  but  we  ask,  how  will  they 
be  looked  on  by  the  eye  of  that  God  who  "sees  not  as  man  sees," 
who  is  acquainted  with  all  the  thoughts  of  his  creatures,  their 
motives  and  intentions  ?  He  also  is  acquainted  with  our  frailty, 
our  liability  to  err,  the  circumstances  in  which  we  may  be  placed, 
and  all  the  influences  with  which  we  may  be.  surrounded.  He  is 
our  Lawgiver  and  our  Judge ;  and  his  law,  by  its  own  operation, 
secures  to  the  violator  of  it  all  the  punishment  he  thinks  him  to  be 
deserving  of.  We  ask,  again,  how  will  persons  guilty  of  the  crime 
we  are  considering,  under  the  mitigating  circumstances  we  have 
named,  be  looked  upon  in  the  eye  of  that  charity  which  "suffereth 
long,  and  is  kind,"  and  which  requires  of  mankind  that  they  look 
not  too  severely  upon  the  faults  and  foibles  of  their  fellow-men  ? 
That  heart  must  be  callous  indeed,  and  insensible  to  the  feelings  of 
humanity,  which  will  prompt  its  possessor  to  look  on  the  agonies 
and  suflFerings  of  the  suicide,  which  have  been  the  cause  of  his  rais- 
ing the  hand  of  destruction  upon  himself,  or  upon  the  miseries 
endured  by  that  man  whose  passions  are  so  violent  and  ungovernable 
as  that  he  can  commit  such  a  crime  as  the  one  we  are  considering, 
and  then  say,  "  It  is  not  enough  ! "  If  persons  guilty  of  these 
crimes  deserve  our  censure,  they  also  deserve  our  pity  and  commis- 
eration. If  they  are  guilty,  they  are  also  unfortunate.  But  they 
deserve  our  pity  no  more  than  does  that  man  who  would  add  one 
single  iota  to  the  pangs  and  sufferings  which  they  endure.  The 
punishment  of  those  guilty  of  the  crime  under  consideration,  consists 
in  their  suffering  the  natural  consequences  of  sin.  A  course  of  sin 
and  fully,  after  having  destroyed  the  happiness  of  the  unfortunate 
being,  and  after  he  has  suffered  the  pangs  and  sorrows  of  the  trans- 
gressor, has  terminated  in  untimely  death. 

Such,  reader,  are  the  arguments  in  favor  of  the  doctrine  of  pres- 
ent rewards  and  punishments.  And  such  are  the  objections  against 
it.  We  now  appeal  to  your  candor,  and  ask,  which  of  the  two 
theories  we  have  had  under  consideration  is  most  consistent  with 
reason,  with  common  sense,  and  the  Bible  ?  It  is  of  the  utmost 
importance  that  you  should  decide  this  question.  If  you  decide  in 
favor  of  the  theory  which  we  have  advocated,  you  are  safe.  Sin 
will  have  jbr  you  no  charms,  and  temptation  no  power.  You  will 
avoid  sin  as  you  would  avoid  the  jaws  of  death,  or  the  poisonous 
fangs  of  the  serpent ;  and  you  will  cling  to  virtue  as  your  only, 
your  chiefest,  and  your  greatest  good. 


CHAPTER    V. 

SCETPTURE   TEEMS   EXPRESSING 
DUIUTION. 


SECTION    I. 


On   the  Scripture  usage  and  meaning  of  the  words  Eternity,  Endless, 
Eternal,  Everlasting,  Never,  Forever,  and  Forever  and  ever. 

1.  ETERNITY.  —  This  word  occurs  but  once  in  the  Bible. 
Isa.  57  :  15,  "  Thus  saith  the  high  and  lofty  One  that  inhabiteth 
eteniity,  whose  name  is  Holy,"  &c.  Of  course,  it  is  nowhere  in  the 
Bible  applied  to  punishment  of  any  kind,  either  in  this  world  or 
another.  It  is  never  said  the  wicked  shall  go  into,  or  suffer,  or 
endure,  an  eternity  of  punishment. 

2.  ENDLESS.  —  This  word  does  not  occur  in  the  Old  Testa- 
ment, and  is  found  but  twice  in  the  New.  1  Tim.  1:4,"  Neither 
give  heed  to  fables,  and  eyidless  genealogies,"  &c.  Heb.  7  :  16, 
"  Who  (Christ)  is  made  after  the  power  of  an  endless  life."  When 
applied  to  genealogies  it  is  used  in  a  limited  sense;  when  applied 
to  the  hmnortal  life  of  Christ,  which  he  obtained  by  being  raised 
from  the  dead,  it  is  used  in  an  unlimited  sense.  It  is  connected 
with  life  m  the  Scriptures,  but  it  is  not  connected  with  punishment. 
We  nowhere  in  the  Bible  read  of  an  "  endless  hell,"  of  "  endless 
death,"  of  "  endless  misery,"  of  "  endless  punishment,"  nor  of 
"  endless  pain.'M 

3.  EVERLASTING.  —  The  word  everlastinir  occurs  in  the  Old 


108  SCRIPTURE   TEKMS   EXPRESSING    DURATION. 

Tostanioiit  sixty-one  times.  Eight  times  ia  Genesis,  once  in  Exodus, 
twice  in  Leviticus,  once  in  Numbers,  once  in  Deuteronomy,  once  in 
2  Samuel,  once  in  1  Chronicles,  nine  times  in  Psalms,  twice  in 
Proverbs,  eighteen  times  in  Isaiah,  five  times  in  Jeremiah,  twice  in 
Ezekiel,  seven  times  in  Daniel,  once  in  Micah,  and  twice  in  Habak- 
kuk.  In  the  following  books  it  is  not  found  :  Joshua,  Judges, 
Ruth,  1  Samuel,  1  Kings,  2  Kings,  2  Chronicles,  Ezra,  Nehemiah, 
Esther,  and  Job. 

The  same  word  occurs  in  the  New  Testament  twenty-sis  times. 
Four  times  in  IMatthow,  twice  in  Luke,  eight  times  in  John,  once 
in  Acts,  twice  in  llomans,  once  in  Galatians,  twice  in  2  Thessalo- 
nians,  twice  in  1  Timothy,  once  in  Hebrews,  once  in  2  Peter,  once  in 
Jude,  and  once  in  Revelation.  It  does  not  occur  in  Mark,  1  and 
2  Corinthians,  Ephesians,  Philippians,  Colossians,  1  Thessalonians 
2  Timothy,  Titus,  Philemon,  James,  1  Peter,  nor  in  1,  2j  and  3 
John. 

4.  ETERNAL.  —  This  word  is  found  but  twice  in  the  Old  Tes- 
tament. Isaiah  60  :  15,  "  Whereas  thou  (the  Jews)  hast  been 
forsaken  and  hated,  so  that  no  man  went  through  thee,  I  will  make 
thee  an  eternal  excellency,  a  joy  of  many  generations."  Deut. 
33  :  27.  Every  one  can  see  it  is  used  here  in  a  limited  sense. 
The  same  word  occurs  in  the  New  Testament  forty-one  times. 
Twice  in  Matthew,  three  times  in  Mark,  twice  in  Luke,  nine  times 
in  John,  once  in  Acts,  three  times  in  Romans,  tliree  times  in  2 
Corinthians,  twice  in  1  Timothy,  once  in  2  Timothy,  twice  in  Titus, 
five  times  in  Hebrews,  once  in  1  Peter,  six  times  in  1  John,  and 
once  in  Jude. 

The  word  is  not  found  in  1  Corinthians,  Galatians,  Ephesians, 
r*hilippians,  Colossians,  1  and  2  Thessalonians,  Philemon,  James,  2 
t*eter,  2  and  3  John,  nor  in  Revelation. 

5.  FOREVER.  — This  word  occurs  in  the  Old  Testament  very 
nearly,  if  not  just,  three  hundred  and  four  times.  Four  times  in 
Genesis,  thirteen  times  in  Exodus,  fifteen  times  in  Leviticus,  eight 
times  in  Numbers,  eleven  times  in  Deuteronomy,  four  times  in 
^oshua,  twelve  times  in  1  Samuel,  ten  times  in  2  Samuel,  ten  times 

^ings,  twice  in  2  Kings,  nineteen  times  in  1  Chronicles,  fifteen 
"*  Chronicles,  three  times  in  Jijzra,  twice  in  Nclicmiah,  seven 


SCRIPTURE   TERMS   EXPRESSiXQ    DDKATION.  109 

times  in  Job,  one  hundred  and  twelve  times  in  Psalm.s,  twice  in 
Proverbs,  four  times  in  Eeclesiastes,  thirteen  times  in  Isaiah,  twelve 
times  in  Jeremiah,  three  times  in  Lamentations,  four  times  in 
Ezekiel,  nine  times  in  Daniel,  once  in  Hosca,  once  in  Joel,  once  in 
Obadiah,  once  in  Jonah,  three  times  in  Micah,  once  in  Zechariah. 
once  in  Amos,  and  once  in  Malachi.  In  the  following  books  it  ia 
not  found :  Judges,  Ruth,  Esther,  Song  of  Solomon,  Nahum, 
Ilabakkuk,  Zcphaniah,  Haggai. 

The  same  word  occurs  in  the  New  Testament  twenty-nine  times. 
Twice  in  Matthew,  once  in  Mark,  twice  in  Luke,  five  times  in  John, 
four  times  in  Romans,  once  in  2  Corinthians,  five  times  in  Hebrews, 
twice  in  1  Peter,  twice  in  2  Peter,  once  in  1  John,  once  in  2  John, 
twice  in  Jude,  and  once  in  Philemon.  It  is  not  found  in  Acts,  1 
Corinthians,  Galatians,  Ej)hesians,  Philippians,  Colos-sians,  1  and  2 
Thessalonians,  1  and  2  Timothy,  Titus,  James,  o  John,  nor  in  Reve- 
lation. 

6.  NEVER.  —  In  the  Old  Testament  this  word  occurs  just 
forty-nine  times.  In  the  New  Testament  it  occurs  thirty-seven 
times.  It  is  not  much  relied  on  to  prove  the  doctrine  of  endless 
punishment,  and  therefore  we  shall  not  be  so  particular  in  consider- 
ing it.  In  the  course  of  this  chapter  we  shall  give  some  quotations 
fr:^m  the  Scriptures,  showing  that  it  is  sometimes,  at  least,  used  in 
a  limited  sense. 

7  FOREVER  AND  EVER.  —This  phrase  occurs  in  the  Old 
Testament  twenty-sis  times.  Once  in  Exodus,  twice  in  1  Chron- 
icles, three  times  in  Daniel,  once  in  Nehemiah,  thirteen  times  in 
Psalms,  twice  in  Isaiah,  twice  in  Jeremiah,  and  twice  in  Micah.  It 
docs  not  occur  in  Genesis,  Leviticus,  Numbers,  Deuteronomy, 
Joshua,  Judges,  Ruth,  1  and  2  Samuel,  1  and  2  Kings,  2  Chron- 
icles, Ezra,  Esther,  Job,  Proverbs,  Eeclesiastes,  Song  of  Solomon, 
Lamentations,  Ezekiel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Nahum, 
Ilabakkuk,  Zephaniah,  Haggai,  Zechariah,  nor  in  Malaehi. 

The  same  phrase  occurs  in  the  New  Testament  eiglitecn  times. 
Once  in  Galatians,  once  in  Philippians,  once  in  1  Timothy,  once  in 
2  Timothy,  twice  in  Hebrews,  and  twelve  times  in  Revelation.  It 
is  not  found  in  Matthew,  Mark,  Luke,  John,  Acts,  Romans,  1  and 
2  Corinthians,  Ephesians,  Colossians,  1  and  2  Thessalonians,  Titus, 
Philemon,  James,  1  and  2  Peter,  1,  2  and  3  John,  nor  in  Jude, 
10 


no  SCRIPTURE   TERMS   EXPRESSING    DC/RATION. 

The  words  eternal,  everlasting,  7iever,  forever,  and  forever  ana 
ever,  are  generally  in  the  Old  Testament  translated  from  the  He- 
brew oUni.  This  word  occurs  in  the  Old  Testament  about  four 
hundred  and  fifty-nine  times.  It  is  rendered  once  eternal,  sixty 
times  evtrlasting,  two  hundred  and  fifty-two  times  forever,  four 
times  ever,  sixteen  times  never,  fourteen  in\\Q%  forever  more,  twenty- 
two  times  forever  and  ever  (where  it  occurs  twice),  once  forever, 
even  forever  and  ever  (where  it  occurs  three  times),  four  times /ro7« 
everlasting  to  everlasting  (where  it  occurs  twice),  twice  world,  once 
world  without  end,  twenty-two  times  perpetual,  twenty-six  times 
old,  of  old,  of  old  time,  in  old  time,  ever  of  old,  six  times  ancient, 
ancient  times,  five  times  alwaij,  always,  twice  never  any  more,  once 
Casting,  twice  long,  once  long  ti?7ie,  once  coiitinuajice,  once  strip- 
ling, ouce  young  children,  and  once  secret  sins. 

The  words  everlasting,  eternal,  forever,  ^-c,  in  the  New  Testa- 
ment, are  translated  from  the  Greek  words  aion  and  aionios.  Aion 
occurs  in  the  Greek  Testament  one  hundred  and  twenty-eight  times. 
Sixty-six  times  in  the  siiigidar,  and  sixty-two  times  in  the  plural 
number.  In  the  common  English  version  it  is  rendered  seventy- 
two  times  ever,  twice  eternal,  thirty-six  times  ivorld,  seven  times 
never,  three  times  evermore,  twice  xvorlds,  twice  ages,  once  course, 
once  ivorld  without  end  (where  it  occurs  twice),  and  in  two  instances 
it  is  passed  over  without  any  word  .affixed  as  a  translation  to  it. 
Aionios  occurs  seventy-one  times.  It  is  rendered  once  ever,  forty- 
two  times  eteriial,  three  times  world,  and  twenty-five  times  ever- 
lasting. 

When  the  Old  Testament  was  translated  from  the  Hebrew  into 
the  Greek  language  by  the  Seventy,  the  Hebrew  word  olira,  when 
a  noun,  was  rendered  by  the  Greek  word  aion  ;  when  an  adjective, 
it  was  rendered  by  the  word  aionios.  Olim,  then,  in  Hebrew,  and 
ainn  and  aionios  in  Greek,  are  synonymous  terms.  The  extent  of 
duration,  therefore,  expressed  by  aion  and  aionios  in  the  New  Tes- 
tament, must  be  determined  by  the  scripture  usage  o^  olim  in  the 
Old. 

We  will  now  show  that  the  words  eternal,  everlasting,  fo~ever, 
never,  and  fcrever  and  ever,  translated  from  olini,  arc  used  ia  a 
limited  sense. 


SCUIPTOUE   TERMS   EXPRESSING    DUKATION.  Ill 


SECTION    II. 

Passages  in  which  the  ^vords  Eternal,  Everlasting,  Forever,  ic.   ar 
evidently  used  in  a  limited  sense. 

Eternal.  —  Isaiah  00:  15.  "Whereas  thou  (tlic  Jews)  hast  been  for- 
Baken  and  liated,  so  that  no  man  went  through  thee,  I  will  make  thee  an 
eternal  excellency,  a  joy  of  many  generations. 

Everlasting. — Gen.  17:  7,8.  And  I  will  establish  my  covenant  be- 
tween me  and  thee,  and  thy  seed  after  thee,  in  tlieir  generations,  for  an 
everlasting  cove  ant  ;  to  be  a  God  unto  thee,  and  to  tliy  seed  alter  thee. 
And  I  will  give  unto  thee,  and  to  tin'  seed  after  tliee,  tJie  land  wherein  tiiou 
art  a  stranger,  all  the  land  of  Canaan,  for  an  everlasting  possession  ;  and 
I  will  be  their  God. 

Verse  13.  .-^iid  my  covenant  shall  be  in  your  flesh  for  an  everlasting 
covenant. 

Gen.  48  :  4.  And  -will  give  this  land  (Canaan)  to  thy  (Jacob's)  seed 
after  thee,  for  an  everlasting  possession. 

Gen.  49  :  '2i).  The  blessings  of  thy  (.Joseph's)  father  (.Jacob)  have  pre- 
vailed above  the  blessings  of  my  progenitors,  unto  the  utmost  bound  of  the 
everlasting  hills. 

Exodus  40  :  15.  And  thou  shalt  anoint  them  (Aaron's  sons)  as  thou 
diilst  anoint  their  father,  that  they  may  minister  unto  me  in  the  priest's 
office  ;  for  their  anointing  shall  surely  be  an  everlasting  priesthood  through- 
out their  generations. 

Lev.  16  :  34.  And  this  shall  be  an  everlastin g  sta.tute  unto  you,  to  make 
an  atonement  for  the  children  of  Israel  for  all  their  sins  once  a  j'ear. 

Numb.  25  :  13.  And  he  (Phinehas)  shall  have  it,  and  his  seed  after  him, 
even  the  covenant  of  an  everlasting  priesthood. 

Ps.  '24  :  7.  Lift  up  your  heads,  O  ye  gates  ;  and  be  ye  lifted  up,  ye 
everlasting  doors. 

Hab.  3  :  0.  And  the  everlasting  mountains  were  scattered,  the  perpetual 
hills  did  bow.  See  also  Ps.  105  :  10  ;  2  Sam.  23  :  5  ;  1  Chron.  10  :  17  ; 
Isa.  24  :  5. 

Forever.  —  Deut.  15  :  17.  Thou  shalt  take  an  awl  and  thrust  it  through 
Ills  ear  unto  the  door,  and  he  shall  be  thy  servaut/orcfer.  See  also  Ex. 
21  :  6. 

1  Sam.  1  :  22.  T  (the  mother  of  Samuel)  will  not  go  up  until  the  child 
(Samuel)  be  weaned,  and  then  I  will  bring  him,  that  he  may  appear  before 
the  Lord,  and  abide  there /or  ere/-. 

1  Sam.  27  :  12.  And  Achish  believed  David,  saying.  He  hath  made  his 
people  Israel  utterly  to  abhor  him  ;  therefore  he  shall  be  my  servant 
forever. 

Lev. '25  :  4G.  They  (the  children  of  strangers)  shall  be  your  (the  Jews) 
bondmen /ore  fcr. 

2  Kings  5  :  27.  The  leprosy,  therefore,  of  Naaman  shall  cleave  ante 
thee  (Gehazi),  and  unto  thy  seed/orci-er. 

^oli  41  :  4.     Wilt  thou  take  liini  (the  leviathan)  for  a  servant/oreut'r  ? 

1  Kings  1  :  31,     Ix-t  my  lonl  king  David  live/orcrer. 

Neh.  2  :  3.     Let  the  king  live/orerer. 

Dan.  2  •  4.     0,  king,  live/orerer.     See  also  3  :  9,  5  :  10  ;  6  :  6,  21. 


112  SCKIPTURE    TERMS   EXPRESSING    DURATION. 

Exodus  14  :  13.  The  Egyptians  whom  ye  have  seen  to-day,  ye  shall  see 
them  again  no  move  fore  re  r. 

Eccl.  1  :  4.     Tlie  earth  aljidetli/o?'Cfer. 

Ps.  104  :  5.  Who  laid  the  foundations  of  the  earth,  that  they  should 
not  be  removed /orerer. 

Ps.  78  :  6'J.  He  built  his  sanctuary  like  high  palaces,  lilve  the  earth 
wliich  he  hath  establislied/oreyer. 

EEekiel  37  :  25.  And  they  (the  Jews)  shall  dwell  in  the  land  that  I 
have  given  unto  Jacob  my  servant,  wherein  your  fatliers  have  dwelt  ;  and 
they  sliall  dwell  therein,  even  they  and  tlieir  children,  and  their  children's 
children, /o/'Cfcr;  and  ni}'  servant  David  shall  be  their  prince/orcrer. 

Gen.  13  :  15.  For  all  tlie  land  which  thou  (Abram)  seest,  to  thee  will  I 
give  it,  and  to  thy  seed  forever. 

Exo.  32  :  13.  And  all  this  land  that  I  have  spoken  of  will  I  give  unto 
your  seed,  and  they  shall  inherit  it  forever. 

Josh.  14  :  9.  Surely  the  land  whereon  thy  feet  have  trodden  shall  be 
thine  inheritance,  and  thy  children's/o/'ccer. 

1  Chron.  23  :  25.  Tlie  Lord  God  of  Israel  hath  given  rest  unto  hia 
people,  that  they  may  dwell  in  Jerusalem /orei't!/". 

Jer.  17  :  25.     And  this  city  (Jerusalem)  shall  remain/orei'cr, 

Ps.  48  :  8.     God  will  establish  it  (Jerusalem) /o/Ti'cr. 

Jer.  31  :  40.  It  (Jerusalem)  sliall  not  be  plucked  up,  nor  thrown  down 
any  moreforever. 

1  Kings  8:13.  I  (Solomon)  have  surely  built  thee  (God)  a  house  to 
dwell  in,  a  settled  place  for  thee  to  abide  in  forever. 

Numbers  10  :  8.  And  the  sons  of  Aaron,  the  priests,  shall  blow  with 
the  trumpets  ;  and  they  shall  be  to  you  for  an  ordinance/orei'er. 

Numbers  18  :  23.  But  the  Levites  shall  do  the  service  of  the  tabernacle 
of  the  congregation,  and  they  sliall  bear  their  iniquity.  It  shall  be  a 
statute/orei-er. 

1  Chron  28  :  4.  Howbeit  the  Lord  God  of  Israel  chose  nie  (David)  be- 
fore all  the  house  of  my  father  to  be  a  king  over  Israel ybrci'cr. 

1  Kings!)  :  5.  Then  Avill  I  (God)  establish  the  throne  of  thy  (Solomon's) 
kingdom  upon  Israel  forever. 

Josh.  4  :  7.  And  these  stones  (the  stones  set  up  at  Jordan)  shall  be  for 
a  memorial  unto  the  children  of  Israel /orcccr. 

Jonah  2  :  G.     The  earth  with  her  bars  was  about  me  forever. 

Vs.  37  :  2y.  The  righteous  shall  inherit  the  land,  and  dwell  tlierein 
forever. 

Forever  and  ever.  —  Ps.  148:  5,  6.  For  he  (God)  commanded,  and 
they  (the  hosts  of  heaven)  were  created.  He  hath  also  established  them 
forever  and  ever. 

Isa.  30  :  8.  Now  go,  write  it  (that  the  Jews  were  a  rebellious  people) 
before  them  in  a  table,  and  note  it  in  a  book,  that  it  may  be  for  the  time  to 
come, /oreyer  and  ever. 

Isa.  84  :  10.  It  (the  fire  that  was  to  burn  the  land  of  Idumea)  shall 
not  be  quenched  niglit  nor  day  ;  the  smoke  thereof  shall  go  np forever  : 
from  generation  to  generation  it  sliall  lie  waste  :  none  sliall  pass  through 
itforever  and  ever. 

Jer.  7  :  7.  Then  will  I  cause  you  to  dwell  in  this  place,  in  the  land 
that  I  gave  to  your  fathers, /orerer  and  ever. 

Jer.  25  :  5.  Turn  ye  again,  now,  every  one  from  his  evil  way,  and  every 
one  from  the  evil  of  your  doing,  and  dwell  in  tlic  land  tliat  the  Lord  hath 
given  unto  you  and  to  your  fathers/o/-ct)cr  and  ever. 


SCRIl'TUllE    TERMS   EXPRESSING    DURATION.  113 

JVI'tier.  —  Lev.  6  :  13.  The  fire  shall  ei-er  be  burning  upon  tlie  altar  ; 
it  tjliall  iicrcr  go  out. 

2  S.iui.  12  :  10.  Now,  therefore,  the  sword  shall  7icver  depart  from  thine 
(David's)  house. 

Judges  2:1.     I  will  never  bre;ik  my  covenant  with  you  (the  .Tews). 

Joel  2  :  2G,  27.  And  ye  (tlie  Jews)  shall  eat  in  jilenty,  and  bo  satisfied, 
and  praise  the  name  of  the  Lord  your  God,  that  hath  dealt  wondrously 
with  you  :  and  my  people  shall  ?iecer  be  ashamed.  And  ye  shall  know 
that  I  am  in  tlie  midst  of  Israel,  and  that  I  am  the  Lord  your  God,  and 
none  else  :  and  my  people  shall  never  be  ashamed. 

Jer.  33  :  17.  For  thus  saith  the  Lord,  David  shall  7icver  want  a  man 
to  sit  upon  the  throne  of  the  house  of  Israel. 

Ezek.  IG  :  G3.  That  thou  (die  Jews)  mayest  remember,  and  be  con- 
founded, and  never  open  thy  mouth  any  more  because  of  thy  shame. 

Amos  8  :  14.  They  that  swear  by  the  sin  of  Samaria,  and  say,  Tliy 
God,  0  Dan,  liveth  ;  and.  The  manner  of  Beer-sheba  liveth  ;  even  they 
shall  fall,  and  never  rise  up  again. 

llab.  1  :  4.     The  law  is  slacked,  and  judgment  doth  never  go  forth. 

To  this  list  of  passages,  wherein  the  words  everlasting,  forever, 
&c.,  are  obviously  used  in  a  limited  sense,  many  more  might  be 
added.  In  these  texts  we  see  the  word  eternal  applied  to  the 
excellency  which  God  was  to  bestow  upon  the  Jewish  people.  We 
see  the  word  everlasting  applied  to  God's  covenant  with  the  Jews ; 
to  the  priesthood  of  Aaron  ;  to  the  statutes  of  Moses ;  to  the  time 
the  Jews  were  to  possess  tlie  land  of  Canaan ;  to  the  mountains  and 
nills ;  and  to  the  doors  of  the  Jewish  temple.  We  see  the  word 
forever  applied  to  the  duration  of  a  man's  earthly  existence  ;  to  the 
time  a  cliild  was  to  abide  in  the  temple ;  to  the  continuance  of 
Gehazi's  leprosy ;  to  the  duration  of  the  life  of  David  ;  to  the  dura- 
tion of  a  king's  life ;  to  the  duration  of  the  earth ;  to  tlie  time  the 
Jews  were  to  possess  the  land  of  Canaan ;  to  tlie  time  they  were  to 
dwell  in  Jerusalem ;  to  the  time  a  servant  was  to  abide  with  his 
master;  to  the  time  Jerusalem  was  to  remain  a  city;  to  the  dura- 
lioa  of  the  Jewish  temple ;  to  the  laws  and  ordinances  of  Moses ;  to 
the  time  David  was  to  be  king  over  Israel ;  to  the  throne  of  Solo- 
mon ;  to  the  stones  that  were  set  up  at  Jordan ;  to  the  time  the 
righteous  were  to  inhabit  the  earth ;  and  to  the  time  Jonah  was  in 
the  fish's  belly.  We  find  the  phrase  forever  and  ever  applied  to 
the  hosts  of  heaven,  or  the  sun,  moon,  and  stars;  to  a  writing  con- 
tained in  a  book ;  to  the  smoke  that  went  up  from  the  burning  land 
of  Id.umea ;  and  to  the  time  the  Jews  were  to  dwell  in  Judea.  We 
find  the  word  never  ap[)lied  to  the  time  the  fire  was  to  burn  on  the 
Jewish  altar;  to  the  time  the  sword  was  to  remain  in  the  house  of 
David;  to  God's  covenant  with  the  Jews;  to  the  time  the  Jewa 
10-* 


114  SCRIPTURE   TERMS    EXPRESSING    DURATION. 

should  not  experience  shame ;  to  the  time  the  house  of  Da',  id  was 
(0  reign  over  Israel ;  to  the  time  the  Jews  were  not  to  open  their 
mouths  because  of  their  shame  ;  to  the  time  those  who  fell  by  death 
sliould  remain  in  their  fallen  state ;  and  to  the  time  judgment  was 
not  executed. 

But  the  external  excellency  of  the  Jews  is  taken  from  them  ;  the 
law  covenant  is  abolished ;  the  priesthood  of  Aaron  and  his  sons  has 
ceased ;  the  ordinances,  and  laws,  and  statutes  of  IMoses  are  abro- 
gated ;  the  Jews  have  long  since  been  dispossessed  of  the  land  of 
Canaan,  have  been  driven  from  Judea,  and  God  has  brought  upon 
them  a  reproach  and  a  shame ;  the  man  to  the  dui'ation  of  whose 
life  the  word  forever  was  applied  is  dead  ;  David  is  dead,  and  has 
ceased  to  reign  over  Israel ;  the  throne  of  Solomon  no  longer  exists ; 
the  Jewish  temple  is  demolished,  and  Jerusalem  has  been  over- 
thrown, so  that  there  is  not  left  "  one  stone  upon  another ;"  the 
servants  of  the  Jews  have  been  freed  from  their  masters;  Gehazi  is 
dead,  and  no  one  believes  he  carried  his  leprosy  with  him  into  the 
future  world ;  the  stones  that  were  set  up  at  Jordan  have  been 
removed,  and  the  smoke  that  went  up  from  the  burning  land  of 
Idumea  has  ceased  to  ascend ;  the  righteous  do  not  inherit  the  earth 
endlessly,  and  no  one  believes  that  the  mountains  and  hills,  as  such, 
are  indestructible;  the  fire  that  burnt  on  the  Jewish  altar  has  long 
since  ceased  to  burn  ;  judgment  has  been  executed  ;  and  no  Christian 
believes  that  those  who  fall  by  death  will  never  be  awakened  from 
their  slumbers.  Now,  as  these  words  are  used  in  this  limited  sense 
in  the  Scriptures,  why  should  it  be  supposed  that  they  express  end- 
less duration  when  applied  to  punishment  ? 

These  words  are  applied  to  punishment  in  the  Old  Testament 
eight  times  only.  In  the  New  Testament  they  are  applied  to 
punishment  twelve  times.  So  that  these  words  are  applied  to 
punishment  only  twenty  times  in  the  whole  Bible.  In  the  next 
Section  we  shall  examine  all  the  passages  where  they  are  thua 
applied. 


SCRIPTURE   TERMS    EXPRESSING    DURATION.  115 


SECTION      III. 

E.rnv}ination  of  all  the  passaffCK  in  the  Bible  where  the  words  Eit.knai, 
EviiRLASTiNG,  FoREVER,  and  FoREVER  AND  EVER,  are  applied  to  punish- 
ment. 

1.  Job  20  :  5 — 7.  The  trinniphinp;  of  the  wicked  is  short,  and  the  joy 
of  tlie  hypocrite  but  for  a  moment.  Thougli  his  excellency  mount  up  to  the 
heavens,  and  his  head  reach  unto  the  clouds,  yet  he  shall  i)erisli/orci't'/-. 

This  passage  needs  no  comment  to  show  that  it  has  no  reference 
to  punishment  in  a  future  world.  It  is  only  necessary  to  examine 
the  connection  in  which  it  is  found  to  see  that  it  refers  to  tem|)oral 
destruction.      "  Yet  he  shall  perish  forever,  like  Ms  own  du)ig  ; 

they  which  have  seen  him  shall  say,  Where  is  he  ? His 

bones  are  full  of  the  sins  of  his  youth,  which  shall   lie  down  with 
him  in  the  dust." 

2.  Ps.  9  :  5.  Tlioii  hast  rebuked  the  heathen,  thou  hast  destroyed  the 
wicked,  thou  hast  put  out  their  name /brcyer  and  ever. 

This  and  the  text  just  considered,  if  we  allow  them  to  have 
reference  to  a  future  world,  prove  not  the  endless  suffering  or 
misery  of  the  persons  spoken  of,  but  their  absolute  and  entire 
annihilation.  It  is  not  said  they  should  be  endlessly  miserable  ;  on 
the  contrary,  in  the  text  now  under  consideration,  the  punishment 
of  the  persons  named  is  said  to  have  been  already  accomplished. 
"  Thou  hast  destroyed  the  wicked,  thou  hast  put  out  their  name," 
&c.  Undoubtedly  referring  to  the  Canaanitish  nations  which  God 
destroyed  from  oft'  the  face  of  the  earth,  so  that  their  names  should 
be  known  no  more  on  earth  forever.  Indeed,  the  connection  shows 
this.     See  the  whole  Psalm. 

3.  Isa.  33  :  14.  The  sinners  in  Zion  are  afraid  ;  fearfulness  hath  sur- 
prised the  hypocrites.  AVlio  among  us  shall  d-.voll  with  devouring  lire  ? 
Who  among  us  shall  dwell  with  everlasting  burnings  ?    ' 

The  context  of  this  passage  shows  that  God  was  speaking  of  his 
temporal  judgments  on  earth  ;  and  that  these  judgments  are  repre- 
sented under  the  figure  of  fire.  "  The  earth  mourneth  and  lan- 
guisheth ;  Lebanon  is  ashamed  and  hewn  down  ;  Sharon  is  like  a 
wilderness;  and  Bashan  and  Carmel  shake  off  their  fruits.  Now 
will  I  rise,  saith  the  Lord  ;  now  will  I  be  exalted;  now  will  I  lift 
up  myself.     Ye  shall  conceive  chaff;  ye  shall  bring  forth  stubble 


116  ,         SCRIPTURE    TERMS    EXPRESSING    DURATION. 

your  breath  as  fire  shall  devour  j'ou ;  ami  the  people  shall  be  as  the 
burnings  of  lime;  as  thorns  cut  up  sliall  they  be  burned  in  the  fire. 
Hear,  je  that  are  far  off,  what  I  have  done ;  and  ye  that  are  near 
acknowledge  my  might."  See  verses  9 — 13.  Then  comes  in  tho 
passage  under  consideration.  •  Who  then  were  to  dwell  with  "  ever- 
lasting burnings  ?  "  "  He  that  walketh  righteously,  and  speaketh 
iprightly;  he  that  despiseth  the  gain  of  oppression,  that  shaketh 
(lis  hands  from  holding  of  bribes,  that  stoppeth  his  cars  from  hear- 
ing of  blood,  and  shutteth  his  eyes  from  seeing  evil."  See  verse 
15.  These,  then,  were  to  dwell  amid  the  devouring  fire  of  God's 
iudgments,  and  dwell  safely.  They  were  not  to  be  injured  by  those 
fires  and  judgments  which  made  the  "sinners  in  Zion  afraid,"  and 
which  surprised  the  hypocrites  with  "  fearfulness."  There  is  a 
possibility,  then,  of  a  person's  dwelling  with  devouring  fire,  yea, 
with  "  everlasting  burnings,"  in  the  scripture  sense  of  these  phrases, 
and  being  entirely  unharmed  and  uninjured.  We  pity  the  man 
who  can  see  in  this  text  the  least  proof  of  the  doctrine  of  endless 
punishment. 

4.  Jer.  17:4.  For  ye  have  kindled  a  fire  in  mine  anger,  which  shall 
hvim  forever. 

The  prophet  is  speaking  of  Judah,  and  the  punishment  of  Judah. 
He  does  not  say  the  anger  of  God  should  burn  against  them  through 
the  endless  ages  of  eternity,  nor  in  a  future  state  of  existence  ;  on 
the  contrary,  the  connection  shows  that  this  punishment  was  of  a 
temporal  nature.  "  And  thou  even  thyself  shalt  discontinue  from 
thine  heritage  that  I  gave  thee ;  and  I  will  cause  thee  to  serve  thine 
enemies  in  the  la}id  which  thou  knowest  not ;  for  ye  have  kindled 
a  fire  in  mine  anger,  which  shall  burn  forever." 

5.  .Tcr.  23 :  40.  And  I  will  bring  an  everlasting  reproach  upon  you, 
and  a  perpetual  shame,  which  shall  not  be  forgotten.     Compare  Jer  20 :  11. 

Here,  again,  it  is  evident  that  the  Jewish  people  are  spoken  of. 
God  does  not  say  they  should  suffer  this  reproach  and  shame  in  a 
future  world,  nor  that  they  should  be  made  endlessly  miserable  ; 
nor  does  any  Christian  believe  that  the  entire  Jewish  people  are  to 
suffer  endless  punishment.  Few  will  dispute  that  this  text  relates 
to  the  temporal  punishment  of  the  Jews.  The  connection  makes 
this  perfectly  plain.  God,  after  having  spoken  of  the  great  wicked- 
ness of  the  Jews,  says,  "  Therefore  I,  even  I,  will  utterly  forget  you, 


SCUIPTDKE   TKKMS    EXPllESSINQ    DURATION.  117 

and  I  will  forsake  you,  and  the  city  that  I  gave  you  and  your 
fathers,  anl  cast  you  out  of  my  presence;  and  I  will  bring  an 
everlasting  reproach  upon  you,  and  a  perpetual  slianie,  which  shall 
not  be  forgotten."  For  the  meaning  of  the  l)hra!^e,  "  Presence  of 
God,"  see  Chapter  XiV. 

6.  Mai.  1  :  4.  The  people  against  whom  the  Lord  hath  indignation/or- 
ever. 

Here,  again,  it  is  evident  from  the  context  that  God's  temporal 
judgments  are  referred  to.  It  is  not  said  the  Lord  will  be  indig- 
nant against  these  people,  but  "  the  Lord  hath  indignation  "  —  th;it 
is,  they  were  a  people  against  whom,  as  a  people  or  nation,  tlie  Lord 
had  always  been  indignant.  The  people  spoken  of  are  the  Edomites, 
who  had  been  the  enemies  and  persecutors  of  the  Jews,  for  which 
God  had  overthrown  or  destroyed  them.  "  Whereas  Edom  saith. 
We  are  impoverislicd,  but  we  will  return  and  build  the  desolate 
places;  thus  saith  the  Lord  of  hosts,  They  shall  build,  but  I  vAll 
throio  down ;  and  they  shall  call  them  The  border  of  wickedness, 
and  The  people  against  whom  the  Lord  hath  indignation  forever." 
Further  comment  on  this  text  is  unnecessai-y. 

7.  Dan.  12:2.  And  many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake,  some  to  everlasting  life,  and  some  to  shame-  and  everlasting 
contempt. 

This  text  was  once  regarded  by  the  great  majority  of  Christians 
as  proof,  not  only  of  punishment  in  a  future  world,  but  of  the  end- 
less continuance  of  that  punishment ;  but,  by  the  great  majority  of 
intelligent  Christians,  this  idea  is  now  abandoned.  W^e  doubt 
whether  any  intelligent,  respectable  clergyman  of  any  denomination 
would  dare  to  hazard  his  reputation  on  the  assertion  that  the  text 
has  any  relation  to  the  concerns  of  another  world.  If  there  is  any 
such  one,  we  are  very  certain  he  cannot  be  induced  to  manifest  his 
sincerity  by  going  before  a  public  audience  and  defending  such  an 
opinion  against  the  attacks  of  a  respectable  opponent.  But  there 
may  be  some  who  are  honestly  of  the  opinion  just  referred  to;  and 
for  the  bencifit  of  such  as  may  chance  to  read  this  book,  we  will  give 
the  text  an  examination. 

The  first  question  to  be  settled  is,  Is  Daniel  here  speaking  of  an 
event  which  is  yet  future  ?  If  the  view  which  has  connnonly  been 
entertained  of  the  text  be  correct,  he  certainly  must  be ;   f()r  it  has 


lis  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

been  supposed  that  he  is  speaking  of  the  literal  resurrection  fi  5m 
death,  and  certainly  this  has  not  yet  taken  place.  But  it  must  be 
allowed  that  Daniel  knew  as  much  concerning  the  time  for  the  ful- 
filment of  his  predictions  as  any  person  living  at  the  present  day 
can  be  supposed  to  know.  His  own  testimony  concerning  the  time, 
then,  will  not  be  disputed.  Well,  when  then  does  Daniel  say  his 
prediction  should  be  fulfilled  ?  The  twelfth  chapter  commences 
thus  :  —  "  And  at  that  time."  At  what  time  ?  Evidently  the  time 
spoken  of  in  the  preceding  chapter.  Well,  in  the  eleventh  chapter, 
he  speaks  of  the  "  abomination  that  maketh  desolate."  See  verse 
31.  And  Christ,  in  his  discourse  concerning  the  destruction  of 
Jerusalem,  contained  in  the  24th  and  25th  chapters  of  Matthew, 
fixes  upon  that  event  as  the  time  for  the  fulfilment  of  what  Daniel 
had  spoken  concerning  the  abomination  of  desolation.  "  When  ye 
(the  disciples),  therefore,  shall  see  the  abomination  of  desolation, 
spoken  of  by  Daniel  the  prophet,  stand  in  the  holy  place,  then  let 
them  which  be  in  Judea  flee  to  the  mountains."  See  Matt.  24  • 
15,  16.  Compare  Luke  21  :  20,  21,  "  And  when  ye  shall  see 
Jerusalem  compassed  with  armies,  then  know  that  the  desolation 
thereof  is  nigh.  Then  let  them  which  are  in  Judea  flee  to  the 
mountains."  In  these  passages  our  Lord  addresses  his  discii)les  as 
if  he  expected  they  would  live  to  see  this  "  abomination  of  desola- 
tion ;"  and  it  is  also  plain  that  this  "  abomination  of  desolation  " 
was  the  Roman  army  which  destroyed  Jerusalem.  Again,  Daniel, 
in  the  11th,  and  also  in  the  12th  chapter,  speaks  of  tlie  "  time  of 
the  end.'^  What  end  was  this  ?  "  Evidently  the  end  of  the  world," 
say  some.  We  reply —  Daniel  says  not  a  word  in  his  whole  book 
about  the  end  of  the  world.  The  phrase  "  end  of  the  world  "  does 
not  occur  in  his  writings.  What  end  then  was  this,  and  when  was  it 
to  take  place  ?  See  Dan.  12  :  4 — 7.  "  But  thou,  0  Daniel,  shut  up 
the  words,  and  seal  the  book,  even  to  the  time  of  the  end :  many 
shall  run  to  and  fro,  and  knowledge  shall  be  increased.  Then  I 
Daniel  looked,  and  behold,  there  stood  other  two,  the  one  on  this 
side  of  the  bank  of  the  river,  and  the  other  on  that  side  of  the  bank 
of  the  river.  And  one  said  to  the  man  clothed  in  linen,  which  was 
uj)on  the  waters  of  the  river,  How  long  shall  it  be  to  the  end  of 
these  loojiders  ?  And  I  heard  the  man  clothed  in  linen,  which  was 
upon  the  waters  of  the  river,  when  he  held  up  his  right  hand  and 
left  hand  unto  heaven,  and  sware  by  him  that  liveth  ibrevr  and 


SCRIPTURE   TERMS   EXPRESSING    DURATION.  Hi) 

ever,  that  it  ^luill  be  for  a  tium,  times,  arul  a  lialf;  and  ulien  he 
shall  have  accomplished  to  scatter  the  j^ower  of  the  holy  people,  all 
THESE  THINGS  SHALL  BE  FINISHED."  Our  Lord,  ill  the  24th  chapter 
of  Matthew,  speaks  of  the  same  "  end"  "  And  ye  shall  licar  of 
wars,  and  rumors  of  wars ;  see  that  ye  be  not  troubled  ;  for  all  these 

things   must  come   to  pass,  but  the  end  is  not  yet And 

this  gospel  of  the  kingdom  shall  be  preached  in  all  the  world,  fur  a 
witness  unto  all  nations  ;  and  then  shall  the  end  come."  ]Joth 
Daniel  and  Christ  are  here  sj)eaking,  not  of  the  end  of  the  material 
world,  but  of  the  end  of  the  Mosaic  or  legal  dispen^;ation  ;  and  this 
was  brought  to  a  close  or  end,  finally  and  effectually,  when  God 
"  accomplished  to  scatter  the  power  of  the  holy  people  ;"  or,  when 
the  temple  and  holy  city  were  demolished,  and  the  Jews  led  cap- 
tives among  all  nations.  Once  more.  In  the  verse  preceding  the 
passage  under  consideration,  Daniel  says :  "  And  at  that  time  shall 
Jlichael  stand  up,  the  great  prince  which  standeth  for  the  children 
of  thy  people ;  and  there  shall  be  a  time  of  trouble,  such  as  there 
never  was  since  there  was  a  nation  even  to  that  same  time."  Our 
Iiord  quotes  these  very  words,  and  applies  them  to  the  destruction 
of  Jerusalem.  "  For  then  shall  be  great  tribulation,  such  as  was 
not  since  the  beginning  of  the  world  to  this  time,  no,  nor  ever  shall 
be."  See  Matt.  24:  21.  But  Daniel  adds,  "And  at  that  time 
thy  people  shall  be  delivered  every  one  that  shall  be  found  within 
the  book."  Our  Lord,  when  speaking  of  the  destruction  of  Jeru- 
salem, says,  "  But  he  that  shall  endure  unto  the  end,  the  same  shall 
be  saved."  Accordingly,  not  one  Christian  perished  in  that  de- 
struction. All  who  were  "  found  written  in  the  book  "  of  life  were 
saved,  i.  e.,  delivered  in  that  awl'ul  and  tremendous  calamity  which 
came  upon  the  Jews.  It  is  plain,  therefore,  that  both  Daniel  and 
Jesus  apply  the  prediction  contained  in  the  12th  chapter  of  Daniel 
to  the  destruction  of  Jerusalem ;  and  both  of  them  considered  it 
fulfilled  at  the  time  of,  and  in,  that  event.  Those  who  apply  it  to  a 
literal  resurrection,  or  to  the  concerns  of  another  world,  or  to  any 
event  which  is  yet  future,  must  admit  that  both  Jesus  and  Daniel 
were  mistaken. 

If  this  text  relates  to  the  literal  resurrection,  and  teaches  the 
^punishment  of  a  portion  of  mankind  in  a  future  world,  one  thing  is 
certain  :  it  is  no  proof  of  the  doctrine  of  endless  punishment 
'  But,"  says  the  objector,  "  does  it  not  say  '  some  shall  awake  to 


120  SCRIPTOKE   TERMS    EXPRESSING    DURATION. 

shame  and  everlasti7ig  contempt  ? '"  Yes ;  but  have  we  not  shown 
that  the  word  everlasting  is  frequently  employed  in  the  Scriptures 
in  a  limited  sense?  And  have  we  not  shown  that  it  is  even  applied 
to  punishment,  when  it  is  perfectly  obvious  that  only  a  limited  pun- 
ishment is  intended  ?  Besides,  how  can  it  be  believed  that  Daniel 
intended  to  teach  here  the  doctrine  of  never-ending  woe,  pain  and 
misery,  and  yet  applied  to  this  misery  the  comparatively  light  terms 
"  shame  and  contempt  ?  "  Why,  if  he  intended  to  teach  this  doc- 
trine, did  he  not  say,  as  those  who  believe  this  doctrine  in  our 
day  would  say,  under  the  same  circumstances,  "  Some  shall  awake 
to  appear  before  God  in  judgment,  and  to  be  consigned  to  the 
torments  of  a  never-ending  hell  ?  "  or  "  Some  shall  awake  to  expe- 
rience endless  misery  and  undying  agony  ? "  Again,  if  Daniel 
refers  here  to  the  literal  resurrection,  why  does  he  limit  that  resur- 
rection to  a  certain  number  ?  He  does  not  say  "  all  that  sleep  in 
the  dust  of  the  earth  shall  awake,"  but  "  many  of  them  that  sleep 
in  the  dust  of  the  earth  shall  awake."  This  certainly  implies  that 
all  were  not  to  awake,  or  that  some  would  not  awake.  Upon  the 
supposition  that  he  refers  to  the  literal  resurrection,  we  see  no  way 
to  account  for  this ;  but,  if  our  view  of  it  is  correct,  all  this  is  per- 
fectly plain.  Once  more.  If  Daniel  here  teaches  the  doctrine  of 
endless  punishment  in  a  future  state  of  existence,  another  thing  is 
very  certain  :  he  is  the  only  Old  Testament  writer  who  does  teach 
it.  If  this  text  teaches  it,  it  is  the  only  text  in  the  Old  Testament 
that  does  teach  any  such  thing.  Now,  is  it  reasonable  to  suppose 
that  the  Old  Testament  Scriptures  were  designed  to  teach  so 
important  a  doctrine  as  this,  and  yet  that  it  should  not  be  mentioned 
but  in  one  single  book,  and  in  only  one  single  passage  even  in  that 
book,  and  that  book  the  twenty-seventh  one  of  a  collection  of  thirty- 
nine,  and  that  passage  in  the  very  last  chapter  of  that  book  ?  Can 
it  be  supposed  that  the  Old  Testament  writers  believed  in  such  a 
doctrine,  and  yet  that  only  one  of  them,  and  ho  the  fourteenth  in  a 
list  of  twenty-eight,  should  say  anything  about  it ;  and  he  only 
mention  it  once,  and  then  in  the  very  last  chapter  of  his  book  ? 
Certainly,  these  are  absurdities  so  glaring  that  we  greatly  marvel 
that  they  should  ever  have  been  overlooked. 

But  it  may  be  asked,  "  What,  then,  is  meant  by  '  them  which 
sleep  in  the  dust  of  the  earth  ? '  "  We  answer  :  the  terms  sleep, 
dust,  death,  &c.,  are  frequently  emi)loyed  in   the  Scriptures  to 


SCUIPTUIIE   TERMS    EXniESSING    DURATION.  121 

express  spiritual  sldth,  lethargy,  indifference ;  moral  and  religious 
inactivity  ;  insensibility  to  tlie  claims  of  duty,  and  a  feeling  of  .secur- 
ity against  tlie  consequences  of  such  things.  See  Job  42  :  G ; 
Nahum  3:  18;  Psalms  44:  25;  Isa.  25:  12,  26:  5,29:  10, 
47  :  1,  51 :  17,  52  :  2 ;  1  Cor.  15  :  34 ;  1  Tim.  5:6;  Rev.  3 :  1. 
This  text  was  spoken  in  reference  to  the  Jewish  people,  who,  at  the 
time  of  the  coming  of  the  Messiah,  were  in  a  low,  miserable,  and 
degraded  condition.  They  were  morally  and  spiritually  dead.  The 
voice  of  Jesus  was  to  rou.se  them  from  their  slumbers.  The  judg- 
ments of  God  were  to  awaken  them  from  their  lethargy ;  and  some 

—  that  is,  the  remnant  that  was  to  be  saved,  those  whose  names 
were  found  written  in  the  book  of  life  —  were  to  come  forth  to  the 
enjoyment  of  the  blessings  and  privileges  of  the  Messiah's  reign ; 
while  others  —  that  is,  those  whom  God  had  given  over  to  liardness 
of  heart  and  unbelief —  were  to  be  aroused  only  to  relapse,  or  fall 
back  into  a  more  miserable  and  degraded  condition  than  before.  For 
an  explanation  of  the  phrase  "  everlasting  life,"  see  Chapter  XVI. 

We  will  close  the  examination  of  this  text  with  the  following 
brief  extract.  "  It  is  agreeable  to  fact,  that,  on  the  day  of  Pente 
cost,  three  thousand  Jews  awoke  to  the  everlasting  life  imparted  by 
the  gospel,  by  believing  in  Jesus.  Such,  also,  was  the  case  with  mul- 
titudes more  of  them,  as  the  history  of  the  Acts  of  the  Apostles 
shows.     Though  the  spirit  of  slumber  had  seized  the  Jewish  nation, 

—  though  they  had  eyes,  and  saw  not,  and  ears,  but  heard  not,  —  yet 
the  apostle  declares  that  there  was  a  remnant  according  to  the  election 
of  grace.  See  Romans  11.  This  part  awoke  to  everlasting  life,  or 
entered  into  the  everlasting  kingdom  of  Christ,  and  had  peace  and 
joy  in  believing.  They  heard  the  voice  of  the  Son  of  God,  and 
lived.  See  John  5  :  21,  25,  and  28,  29.  Compare  Eph.  5  :  14. 
The  rest  slept  on  till  the  wrath  of  God  came  upon  them  to  the 
uttermost.  They  all  at  last  awoke,  but  it  was  to  shame  and  ever- 
lasting contempt,  in  being  dispersed  among  all  nations,  and  they 
have  become  a  by  word  and  an  hissing  even  unto  this  day.  Jere- 
miah, in  chap.  23  :  39,  40,  predicted  this  very  punishment,  and 
calls  it  an  '  everlasting  reproach,  and  a  perpetual  shame.''  " —  See 
Balfoui's  Seco7id  Inquiry. 

Our  Lord,  in  John  5  :  28,  29,  evidently  has  allusion  to  the  same 
time,  and  to  the  same  events.     "  jMarvel  not  at  this  ;  for  the  hour 
is  coming,  in  the  which  all  that  are  in  the  graves  shall  hear  his 
11 


122  SCRIPTUKE   TERMS   EXPRESSING    DURATION. 

voice,  and  shall  come  forth ;  they  that  have  done  good,  unto  the 
resurrection  of  life,  and  they  that  have  done  evil,  unto  the  resurrec- 
tion of  damnation."  It  has  been  supposed  by  many  that  this  passage 
refers  to  the  literal  resurrection  of  mankind  from  natural  death. 
But  to  this  view  of  the  text  we  oppose  the  following  objections  : 
1.  It  is  inconsistent  with  the  general  theory  of  those  who  advocate 
this  opinion.  They  maintain  that,  subsequently  to  the  general 
resurrection,  there  is  to  be  a  day  of  general  judgment.  But  this 
test  says  not  a  word  about  a  judgment  after  the  resurrection  spoken 
of  On  the  contrary,  those  who  were  in  the  graves  were  to  come 
forth,  some  "  to  the  resurrection  of  life,''''  and  some  "  to  the  resur- 
rection of  damnation.'''  That  is,  they  were  to  come  forth  to  a 
state  and  condition  to  which  they  had  been  adjudged  jjreviously  to 
the  resurrection  spoken  of.  2.  In  those  passages  of  the  New  Tes- 
tament which  obviously  relate  to  the  resurrection  from  natural 
death,  nothing  is  said  about  a  retribution  to  follow  tliat  resurrection. 
See  fifteenth  chap,  of  1  Cor.,  and  1  Thess.  4  :  13 — 18.  This  is  an 
important  fact,  and  one  which  ought  constantly  to  be  borne  in  mind. 
3.  It  is  not  said  in  this  text  that  all  who  were  in  their  graves  were 
to  come  forth,  but  all  who  are  in  the  graves.  That  is,  as  we  have 
seen  above,  in  the  graves  of  sin,  in  a  low  and  degraded  condition, 
represented  under  the  figure  of  their  being  dead,  and  in  the  burial- 
places  of  the  dead.  4.  The  word  here  rendered  graves  is  not  hades, 
but  it  is  a  word  which  signifies  tombs,  sepulchres,  or  the  literal 
burial-places  of  the  dead.  Now,  whenever  the  resurrection  of  man- 
kind from  natural  death  is  spoken  of  in  the  New  Testament,  it  is 
spoken  of  as  a  resurrection  from  hades,  or  from  the  state  of  death. 
It  is  never  spoken  of  as  a  resurrection  from  the  tombs,  sepulchres, 
or  literal  graves.  5.  Tlie  wicked  are  frequently  represented  in  the 
New  Testament  as  being  lost,  dead,  &c.,  when  nothing  more  than 
moral  death  is  "intended.  John  5  :  2.5,  "  Verily,  verily,  I  say  unto 
you,  The  hour  is  coming,  and  noiv  is,  when  the  dead  shall  hear  the 
voice  of  the  Son  of  God ;  and  they  that  hear  shall  Zi?;e."  Luke 
15  :  24,  "  For  this  ray  son  was  dead,  and  is  alive  again ;  he  was 
lost,  and  \?,  founds  Eph.  3  :  14,  "  Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  give  thee  light."  1  Tim. 
5  :  6,  "  But  she  that  liveth  an  pleasure  is  dead  while  she  liveth." 
To  be  delivered  from  this  state  of  moral  death,  is  to  experience  a 
resurrection  to  life.     Eph.  2:1,"  And  you  hath  h£  quickened,  who 


SCRIPTURE   TERMS   EXPRESSING   UURATION.  123 

icej-e  dead  in  trespasses  and  sins."  John  5  :  21,  24,  "  For  as  tho 
Father  raiseth  up  the  dead  and  quickencth  thcni ;  even  so  the  Son 
quickeneth  whom  he  will.  Verily,  verily,  I  say  unto  you,  He  that 
hoareth  my  word,  and  believeth  on  him  that  sent  me,  hath  everlast 
ing  life,  and  shall  not  come  into  condemnation ;  but  is  passed 
from  death  unto  life."  In  the  Old  Testament,  the  wicked  Jews 
are  represented  as  not  only  dead,  but  as  buried  and  in  their  graves. 
And  their  being  raised  from  the  degraded  condition  which  they 
were  in  is  represented  under  the  figure  of  their  coming  up  out  of 
their  graves.  Ezek.  37  :  12,  13,  14,  "  0  my  people,  I  will  open 
your  graves,  and  cause  you  to  come  up  out  of  your  graves,  and 
bring  you  into  the  land  of  Israel.  And  ye  shall  know  that  I  am 
the  Lord,  when  I  have  opened  your  graves,  0  my  people,  and 
brought  you  up  out  of  your  graves,  and  shall  put  my  spirit  in  you, 
and  yc  shall  lice,  and  I  will  place  you  in  your  own  land."  This 
language  was  spoken  of  the  Jews  at  the  time  of  their  captivity  in 
Babylon.  The  Jews,  in  the  time  of  our  Saviour,  were  placed  in 
similar  circumstances  to  those  of  their  fathers,  to  whom  the  language 
of  Ezekiel  was  apjjlied.  There  can  be  no  doubt  that  Jesus,  in  John 
5  :  28,  29,  had  his  eye  on  the  passage  in  Daniel  which  we  have 
just  considered,  and  borrowed  his  language  partly  from  that  and 
partly  from  the  passage  in  Ezekiel.  If,  therefore,  the  language  of 
the  New  Testament  is  to  be  explained  by  the  use  of  the  same  or 
similar  language  in  the  Old,  then  it  must  be  perfectly  plain  that  this 
passage  in  John  has  been  generally  misunderstood,  and  that  it  must 
be  applied  to  the  same  time  and  events  as.  the  passage  in  Daniel. 

We  now  come  to  those  passages  in  the  Nev/  Testament  in  which 
the  terms  everlasting,  forever,  &c.,  are  applied  to  punishment.  The 
first  that  presents  itself  is, 

8.  Matt.  18  :  8.  AVhercfore,  if  thy  hand  or  thy  foot  offend  thee,  cut 
them  off,  and  cast  them  from  thee  :  it  is  better  for  thee  to  enter  into  life 
halt  or  maimed,  rather  than,  having  two  hands,  or  two  feet,  to  be  cast  into 
everlasting  fire. 

This  language  was  addressed  by  our  Lord  to  his  own  immediate 
disciples.  In  the  very  outset  of  our  examination  of  this  text  we 
inquire.  What  evidence  is  there  that  it  has  any  reference  to  another 
world  ?  Certainly  there  is  not  a  particle  of  evidence  of  this  kind. 
If  it  be  asked,  "  How  could  ihefre  here  tpoken  of  be  everlasting, 
anless  it  is  to  burn  in  eternity  ? "  we  answer  by  asking,  How  could 


124  SCRIPTURE   TERMS   EXPRESSING    DURATION, 

the  fire  burn  on  the  Jewish  altar  forever,  unless  it  burns  in  eternity* 
How  could  the  Jews  hold  the  land  of  Canaan  for  an  everlasting 
possession,  unless  they  possess  it  in  eternity  ?  And  ho\F  could  an 
everlasting  reproach  and  a  perpetual  shaine  be  experienced  by  the 
Jews,  unless  they  experience  it  in  eternity  ?  Again,  how  can  the 
gospel  of  Christ  be  called  the  everlasting  gospel,  unless  it  will  be 
preached  in  eternity  ?  And  how  could  the  disciples  of  Christ  be 
said  to  have  everlasting  life  while  living  in  this  world  ?  If  the 
reader  will  consult  Chapter  X.  of  this  book,  "  On  the  scripture 
usage  of  the  term  fire,  and  the  phrases  everlasting  and  eternal  fire," 
he  will  see  that  the  term  fire  is  frequently  employed  to  represent 
God's  temporal  judgments  on  men  in  this  world,  and  that  it  is  not 
once  used  to  represent  punishment  in  a  future  state  of  existence. 
The  "  everlasting  fire "  spoken  of  in  this  text  is,  in  verse  nine, 
called  "  hell  or  Gehenna  fire."  We  have  shown  that  the  word 
Gehenna  signifies  the  valley  of  Hinnoni,  and  that  this  valley  was 
used  by  the  ancient  prophets,  and  by  Jesus  Christ,  as  an  emblem 
of  that  awful  calamity,  or  judgment,  which  came  on  the  unbelieving 
Jews.  See  Chapter  I.  of  this  book.  Now,  the  obvious  meaning  of 
the  text  is  this  :  that,  if  the  disciples  sufiered  anything  whatever 
to  draw  them  from  their  attachment  to  their  Master,  so  that  they 
renounced  the  faith  of  Jesus,  and  went  back  to  the  unbelieving 
Jews,  they  should  be  involved  in  that  judgment  which  is  here  repre- 
sented under  the  figure  of  fire,  and  which  destroyed  the  lives  of 
millions  of  the  Jews,  and  doomed  the  rest  to  pine  away  in  captivity 
and  in  despair.  It  was,  therefore,  better  for  the  disciples  to  sufter 
some  temporary  de[)rivations,  some  losses  and  crosses,  and  inherit 
the  blessings  of  the  Messiah's  reign,  than  to  refuse  to  do  this  and  be 
overwhelmed  with  the  Jews  in  one  common  ruin. 

9.  Matt.  25  :  41.  Then  shall  he  say  also  unto  them  on  the  left  hand. 
Depart  from  me,  ye  cursed,  into  everlasting  fire,  prejDared  for  the  devil  and 
his  angels. 

The  "  everlasting  fire  "  here  is  the  same  spoken  of  in  the  passage 
we  have  just  been  considering.  The  remarks  on  it  there  are  equally 
applicable  here.  If  it  is  asked,  "  What  is  meant  here  by  the  '  devil 
and  his  angels  ? '  "  we  answer  :  We  have  shown,  in  Section  II.  of 
this  book,  on  the  "  Bible  doctrine  concerning  the  devil,"  that  the 
word  devil  is  not  used  in  the  Bible  to  signify  a  fallen  angel,  nor  a 
personal  evil  spirit ;   l)ut  that  it  is  used   to  signify  an  enemy,  an 


SCRIPTURE   TERMS   EXPRESSING    DURATION.  125 

opposer,  an  accuser,  &c.  It  is  used  here  to  signify  the  unbelieving 
Jews,  who  were  the  enemies  of  Christ,  and  opposers  of  his  religion. 
Tlie  word  angel  signifies  a  niessenger,  either  good  or  bad,  and  is  just 
as  applicable  to  human  as  spiritual  beings.  It  is  used  here  to  sig- 
nify those  who  were  acting  under  the  influence  or  direction  of  the 
unbelieving  Jews.  Such  were  their  messenjiers,  or  emissaries.  It 
probably  signifies  the  Gentile  converts  to  Judaism,  who  are  acknowl- 
edged to  have  been  even  more  violent,  persecuting,  and  bitter  in 
their  opposition  to  the  gospel,  than  the  Jews  themselves.  But  this 
will  be  made  more  plain  in  our  remarks  on  the  next  passage. 

10.  Matt.  25  :  46.  And  these  shall  go  away  into  everlasting  punish- 
ment :  bat  the  righteous  into  lite  eternal. 

There  is  not  a  passage  in  the  Bible  that  is  more  frequently 
quoted,  or  more  confidently  relied  on  for  proof  of  the  doctrine  of 
endless  punishment,  than  this.  We  suppose  that,  if  the  believers  in 
this  doctrine  can  be  satisfied  that  it  is  not  taught  in  this  text,  they 
"will  be  willing  to  concede  that  it  is  not  taught  in  the  Bible.  Let 
us,  therefore,  give  it  a  fair,  and  careful,  and  candid  investigation. 

The  text  forms  the  conclusion  of  the  celebrated  parable  of  the 
sheep  and  goats.  The  first  question  to  be  considered  is,  Does  this 
parable  have  any  relation  to  the  concerns  of  another  world  ?  If  this 
question  is  answered  in  the  affirmative,  then  the  following  inferences 
are  perfectly  plain  and  undeniable  :  1.  Calvinism,  or  the  doctrine 
of  election  and  reprobation,  is  false.  It  is  not  said  to  those  who 
were  placed  on  the  right  hand,  "  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prejiared  for  you  from  the  foundation  of  the 
world  ;  for  God  out  of  his  mere  good  pleasure  was  pleased  to  elect 
you  to  the  enjoyment  of  his  favor  and  everlasting  life."  Nor  is  it 
said  to  those  on  the  left  hand,  "  Depart,  ye  cursed,  &c.,  for  God  was 
pleased  to  pass  you  by,  and  foreordain  you  to  everlasting  wrath." 
No.  Those  on  the  right  hand  were  placed  there  because  their  v^orks 
or  deeds  had  been  good,  and  those  on  the  left  because  their  wcrrlcs 
had  not  been  good.  2.  It  is  equally  undeuialile  that  mankind  are 
not  to  be  admitted  into  heaven  because  they  have  exercised  faith  in 
the  gospel  while  on  earth,  nor  because  they  have  been  born  again, 
nor  because  they  have  experienced  any  miraculous  change  of  nature 
whatever,  nor  because  they  have  made  a  profession  of  religion,  nor 
because  they  have  joined  any  particular  church.     Nor  are  mankind 


126  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

to  be  excluded  from  heaven,  and  to  go  to  hell,  because  they  have 
not  been  born  again,  nor  exercised  faith  in  the  gospel,  nor  experi- 
enced a  radical  cliange  of  nature,  nor  made  a  profession  of  religion 
nor  joined  a  particular  church.  No.  The}'  are  to  go  to  heaven 
because  their  works  have  heen  good.  And  some  are  to  be  excluded, 
and  go  to  hell,  because  their  works  have  not  been  good.  3.  Man- 
kind are  not  to  be  saved  by  grace,  nor  is  immortality  and  endless 
enjoyment  in  a  future  state  the  gift  of  God  ;  but  these  things  are 
conferred  as  the  reward  of  merit.  The  King  says  to  those  on  the 
right  hand,  "  Come,  ye  blessed  of  ray  Father,  inherit  the  kingdom, 
he,  for  I  was  an  hungered,  and  ye  gave  me  meat  .  I  was  thirsty, 
and  ye  gave  vie  drink :  I  was  a  stranger,  and  ye  took  me  in  : 
naked,  and  ye  clothed  me  :  I  was  sick,  and  ye  visited  me  :  I  was 
in  prison,  and  ye  came  unto  me."  And  to  those  on  the  left  hand 
he  says,  "  Depart  from  rne,  ye  cursed,  &o.,for  I  was  an  hungered, 
and  ye  gave  me  no  meat :  I  was  thirsty,  and  ye  gave  me  no  drink : 
I  was  a  stranger,  and  re  took  me  not  in  :  naked,  and  ye  clothed  me 
not :  sick  and  in  prison,  and  ye  visited  me  not.''''  And  when  those 
on  the  right  hand  infjuire  when  they  had  done  these  good  deeds,  the 
King  answers,  "  Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  my  brethren,  ye  have  done  it  unto  me."  When  those  on 
the  left  ask  when  they  had  neglected  to  perform  these  duties,  the 
King  answers,  "  Inasmuch  as  ye  did  it  not  to  one  of  the  least 
of  these,  ye  did  it  not  to  me."  Hence  it  is  plain,  that  if  this  par- 
able is  to  be  applied  to  a  future  judgment,  and  the  concerns  of 
another  world,  it  overthrows  the  whole  scheme  of  gospel  grace,  and 
converts  that  which  is  the  "  gift  of  God,  not  of  works  lest  any  man 
should  boast"  into  a  reward  which  is  an  equivalent  for  our  good 
works. 

But  that  this  parable  has  no  relation  to  the  concerns  of  another 
world,  is  evident  from  the  following  considerations  : 

1.  The  24ih  and  25th  chapters  of  Mattheio  evidently  form  one 
continued,  discourse,  ivhich  was  delivered  by  our  Lord  in  answer 
to  a  question  jmt  to  him  by  his  disciples  in  relation  to  the  time  of 
his  coming,  and  the  destruction  of  Jerusalem.  The  24th  chapter 
commences  thus  :  '•'  And  Jesus  went  out,  and  departed  from  the 
temple:  and  his  disciples  came  to  him  for  to  show  him  the  buildings 
of  the  temple.  And  Jesus  said  unto  them.  See  ye  not  all  these 
things  ?     Verily  I  say  unto  you.  There  shall  not  be  left  here  one 


SCRIPTURE   TERMS    EXPRESSING    DURATION.  127 

stone  upon  another  that  shall  not  be  thrown  down.  And  as  he  sat 
upon  the  JMount  of  Olives,  the  disciples  came  unto  him  privately, 
eaying,  Tell  us,  when  shall  these  things  be?  and  what  shall  be  the 
sign  of  thy  coming,  and  of  the  end  of  the  world  ? "  The  [ihrase 
"  end  of  the  world,"  here,  is  what  has  led  many  to  conclude  that 
our  Lord  blends  with  the  subject  of  the  destruction  of  Jerusalem 
the  subject  of  the  destruction  of  the  material  world.  But  this  is 
a  very  great  mistake.  The  word  which  is  rendered  world  here,  is 
not  "  kosmos,"  a  word  which  signifies  the  material  world,  but 
"  aion,"  a  word  which  is  expressive  of  duration,  and  not  of  sub- 
stance, and  which  signifies  an  age  or  dispensation.  Hence,  Camp- 
bell, Clarke,  Wakefield,  "Whitby,  Thomas  Newton,  and  others, 
render  this  phrase,  "  the  conclusion  of  the  age,"  "  the  conclusion 
of  this  state,"  "  the  end  of  this  age,"  or  "  the  end  of  this  dispen- 
sation." For  a  farther  explanation  of  this  phrase,  see  Chapter  IX. 
of  this  work.  The  question  of  the  disciples  then  was,  "  What 
shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the  Mosaic  or 
legal  dispensation  ?  "  But  that  the  question  of  the  disciples  did  not 
relate  to  the  end  of  this  material  world,  is  further  evident  from  the 
fact  that  neitlier  Mark  nor  Luke,  in  their  account  of  this  discourse, 
say  anything  about  tlie  end  of  the  world.  This  fact  shows  that 
they  did  not  understand  by  this  phrase  what  many  understand  by  it 
in  our  day.  IMark  says,  "  And  as  he  went  out  of  the  temple,  one 
of  his  disciples  saith  unto  him,  Master,  see  what  manner  of  stones 
and  what  buildings  are  here  !  And  Jesus  answering,  said  unto 
him,  Seest  thou  these  great  buildings?  there  shall  not  be  left  one 
stone  upon  another  that  shall  not  be  thrown  down.  And  as  he  sat 
upon  the  Mount  of  Olives  over  against  the  temple,  Peter,  and 
James,  and  John,  and  Andrew,  asked  him  privately.  Tell  us  when 
shall  these  things  be  ?  and  what  shall  be  the  sign  when  all  these 
things  shall  le  fulfilled  1 "  Mark  13  :  1,  3,  4.  Luke  says,  "  And 
as  some  spake  of  the  temple,  how  it  was  adorned  with  goodly  stones 
and  gifts,  he  said.  As  for  these  things  which  ye  behold,  the  days 
will  come  in  the  which  there  shall  not  be  left  one  stone  upon  an- 
other that  shall  not  be  thrown  down.  And  they  asked  him,  saying, 
IMaster,  but  when  shall  these  things  be  ?  and  what  sign  will  there 
be  when  these  things  shall  come  to  pass  1 "  Luke  21 .  5 — 7.  It 
13  evident,  from  these  quotations,  that  the  disciples  understood  our 
Lord's  disco-u-se  to  relate  solely  and  entirely  to  the  destruction  of 


128  SCRIPTURE    TERMS    EXPRESSING    DURATIOX. 

tbe  temple  and  city  of  Jerusalem.  In  both  these  chapters  our  Lord 
speaks  particularly  and  frequently  of  his  coming.  lie  mentions  it 
ten  times  in  the  24th,  and  six  times  in  the  25tii.  See  Matt.  24  : 
3,  27,  30,  37,  39,  42,  46,  48,  50,  and  25  :  6,  10,  13,  10,  27,  31. 
But  he  gives  no  hint,  or  intimation  whatever,  that  the  coming  men- 
tioned in  the  25th  was  any  different  in  its  nature,  or  was  to  tako 
place  at  any  different  time  than  the  coming  spoken  of  in  the  24th. 
Again,  let  it  be  borne  in  mind  that  the  language  of  the  24th  and 
25th  chapters  of  Matthew,  to  whatever  it  may  relate,  was  addressed 
by  our  Lord  to  his  own  immediate  disciples,  and  in  the  hearing  of 
no  other  persons.  Now,  our  Lord,  in  both  chapters,  addresses  the 
disciples  as  if  he  expected  they  would  be  alive  when  the  events  pre- 
dicted should  take  place.  Matt.  24 :  6,  "  And  ije  shall  hear  of 
wars,  and  rumors  of  wars."  Verse  15,  "  When  ye,  therefore, 
shall  see  the  abomination  of  desolation."  Verse  20,  "  But  pray 
ye  that  your  flight  be  not  in  the  winter."  Verse  23,  "  Then,  if  any 
man  shall  say  unto  yo7i"  &c.  Verse  33,  "  So  likewise  ye  when  ye 
shall  see  all  these  tkhigs,"  &c.  Matt.  25  :  13,  "  Watch,  there- 
fore, for  ye  know  neither  the  day  nor  the  hour  wherein  the  Son  of 
Man  cometh."  Once  more.  The  instructions  which  our  Lord 
gives  to  his  disciples  are  precisely  the  same  in  both  chapters.  In 
chapter  24  :  42,  44,  he  insists  upon  the  duty  of  the  disciples  to  be 
watchful.  "  Watch,  therefore,  for  ye  know  not  what  hour  your 
Lord  doth  come.  Therefore,  be  ye  also  ready ;  for  in  such  an  hour 
as  ye  think  not  the  Son  of  Man  cometh."  In  the  25th  chapter  he 
insists  upon  the  same  duty.  The  1st  to  the  12th  verse  contains  the 
parable  of  the  wise  and  foolish  virgins.  Tlie  design  of  this  paral^le 
is  clearly  seen  from  the  moral  which  Christ  himself  draws  from  it. 
See  verse  13.  "  Watch,  therefore,  for  ye  know  neither  the  day  nor 
the  hour  wherein  the  Son  of  Man  cometh."  In  chapter  24  :  45, 
the  duty  of  faithfulness  is  insisted  on.  "  Wlio,  then,  is  a  faithful 
and  v/ise  servant,  whom  his  lord  hath  made  ruler  over  his  house- 
hold, to  give  them  meat  in  due  season  ?  "  Tlie  same  duty  is  incul- 
cated in  the  25th  chapter.  The  14th  to  tlic  30th  verse  contains 
the  parable  of  the  talents.  Every  one  can  see  that  this  parable  was 
designed  to  enforce  the  same  duty  of  faithfulness.  And,  again,  the 
consequences  which  our  Lord  states  would  lollow  according  as  the 
disciples  were  watchful  and  faithful,  or  not,  are  the  same  in  both 
flhapters.     In  chapter  24,  from  the  4Gth  to  the  51st  verse,  these 


SCRIPTURE   TERMS   EXPRESSING    HURATION.  129 

consequences  arc  clearly  stated.  "  Blessed  is  tliat  servant  whom 
his  lord,  when  he  coiiieth,  shall  find  so  doing.  Verily  I  say  unto 
you,  that  he  shall  make  him  ruler  over  all  his  goods.  But  and  if 
that  evil  servant  shall  say  in  liis  heart,  My  lord  delayeth  his  com- 
ing, and  shall  begin  to  smite  his  fellow-servants,  and  to  eat  and 
drink  with  the  drunken,  the  lord  of  that  servant  shall  come  in  a 
day  when  he  lookcth  not  for  him,  and  in  an  hour  that  he  is  not 
aware  of,  and  shall  cut  him  asunder,  and  appoint  him  his  portion 
■with  the  hypocrites  ;  there  shall  be  weeping  and  gnashing  of  teeth." 
In  the  25th  chapter,  from  the  28th  to  the  30th  verse,  the  same 
consequences  are  stated.  "  Take,  therefore,  tlie  talent  from  him 
(the  slothful  servant),  and  give  it  unto  him  which  hath  ten  talents. 
For  unto  every  one  that  hath  shall  be  given,  and  he  shall  have 
abundance;  but  fi-om  him  that  hath  not,  shall  be  taken  away  even 
that  which  he  hath.  And  cast  ye  the  unprofitable  servant  into 
outer  darkness  ;  there  shall  be  weeping  and  gnashing  of  teeth.'-' 
From  the  similarity  of  the  instructions  contained  in  both  chapters, 
and  the  peculiarity  of  the  style  in  the  25th,  it  is  evident  that  what 
is  contained  in  the  24th  is  put  into  a  parabolic  form  in  the  25th, 
and  that  the  latter  was  designed  to  illustrate  and  enforce  the  same 
truths  that  are  contained  in  the  former.  Lastly,  that  these  two 
chapters  form  one  connected  discourse  upon  the  same  subject,  is 
further  evident  from  the  fact  that  the  25th  chapter  commences  with 
the  word  then.  The  word  then  refers  to  something  which  had  been 
previously  stated.  "  Then  "  —  when  ?  What  other  time  could  this 
refer  to  but  the  period  which  is  clearly  stated  in  the  24th  chapter  ? 
It  is  pretty  generally  acknowledged,  at  the  present  day,  that  the 
whole  of  the  24th  chapter  relates  to  the  destruction  of  Jerusalem. 
If  this  be  true,  it  clearly  follows  that  the  word  theji,  with  which 
the  25th  chapter  commences,  shows  conclusively  that  all  that  is  con- 
tained in  the  25th  was  to  be  fulfilled  when  Jerusalem  should  be 
destroyed. 

2.  Another  fact  which  shows  that  the  parable  of  the  sheep  and 
goats  has  no  relation  to  another  world  is,  that  7iot  one  word  is  said 
in  the  parable,  nor  i?i  the  24/A  and  '2b(h  chapters  of  Matthew, 
about  a  resurrection.  Now,  it  is  tiiought  by  those  who  apply  it  to 
another  world,  that  it  relates  to  a  judgment  to  take  place  in  another 
■world,  and  that  this  judgment  is  to  take  place  immediately  after  the 
resurrection.     How,  then,  is  it  to  be  accounted  for  that  Christ, 


130  SCRIPTOF.E    TERMS   EXPRESSING    DURATION. 

tlirougliout  his  whole  discourse,  was  entirely  silent  respecting  the 
resurrection  ? 

3.  It  is  also  a  fact,  that  not  one  word  is  said  in  this  parable,  nor 
in  the  lohole  discoiirse  icith  which  it  is  connected,  about  a  jtidg' 
raent  in  arwther  loorld.  Christ,  to  be  sure,  speaks  about  the  gath- 
ering of  the  nations  before  him,  but  he  does  not  say  this  gathering 
would  take  place  after  death,  nor  after  the  resurrection,  nor  in  a 
future  world.  On  the  contrary,  he  aflBrms  that  it  was  to  take  place 
at  the  time  of  his  coming.  What  time  this  was  to  be  we  shall  see 
presently, 

4.  Another  important  fl\ct  is,  that  although  Mark  and  Luke 
have  recorded  the  substance  of  what  is  contained  in  the  24th  chap- 
ter, yet  neither  of  them  have  recorded  what  is  contained  in  the 
2oth.  This  shows  that  in  their  estimation  the  25th  chapter  was  a 
mere  amplification  of  the  same  subject  tiiat  is  treated  upon  in  the 
24th.  How  can  it  be  supposed,  now,  that  Mark  and  Luke  under- 
stood the  24th  chapter  to  be  on  the  subject  of  the  destruction  of 
Jerusalem,  and  the  25th  on  the  subject  of  a  future  general  judg- 
ment, to  be  followed  by  the  endless  happiness  of  a  portion  of  man- 
kind, and  the  endless  misery  of  the  rest ;  and  yet,  that  they  should 
record  the  former  and  not  the  latter  ?  Can  it  be  supposed,  we  ask, 
that  they  could  attach  so  much  importance  to  a  subject  of  such 
comparatively  little  importance  as  the  one,  and  none  at  all  to  a  sub- 
ject of  such  vast,  such  infinite  importance,  as  the  other  ?  Such  a 
supposition  is  absolutely  inadmissible. 

Let  us  now  more  particularly  examine  the  parable  itself,  and  see 
if  there  is  anything  contained  in  it  which  would  lead  us  to  suppose 
that  it  refers  to  anything  beyond  the  present  world.  The  parable, 
then,  commences  thus  :  "  When  the  Son  of  Man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the 
throne  of  his  glory  :  and  before  him  shall  be  gathered  all  nations," 
&c  From  this  it  is  evident  that  everything  contained  in  the  par- 
able was  to  take  place  '■'■when  the  Son  of  Man  should  come  in  his 
glory^  Well,  when  was  this  coming  to  take  place?  This  is  an 
important  question  ;  because  on  the  answer  to  it  depends  the  appli- 
cation of  the  whole  parable.  We  presume  it  will  not  be  disputed 
that  Jesus  knew  as  much  about  the  time  when  he  should  make  his 
appearance  as  any  other  person.  Let  us,  then,  appeal  to  his  own 
testimony  on  this  point.     We  have  shown  that  the  24th  and  25th 


sciurTum-;  tlums  Kxi'uiiSdiNU   uukaxion.  131 

chaj/terfc  of  JM;ittlie\v  ibnii  one  connected  discourse,  and  that  tho 
coming  of  Christ  is  i'ref[ucntly  spoken  of  in  both  chapters.  Well, 
is  there  anything  said  in  either  of  these  chapters  respecting  the 
time  when  this  coming  was  to  be  ?  We  answer,  that  although  Jesus 
acknowledges  that  the  precise  day  and  hour  were  known  to  God 
only  (see  Matt.  24  :  36,  Mark  13  :  32),  yet  he  did  know  that  it 
would  take  place  within  a  certain  period  of  time,  and  that  period 
is  clearly  stated  in  both  chapters.  We  have  already  shown  that 
Christ  addresses  his  disciples,  in  both  chapters,  as  if  his  coming  was 
to  take  place  during  their  natural  lives.  But  in  the  24tli  chapter 
there  is  something  even  more  definite  than  this.  Our  Lord  says 
(see  from  the  29lh  to  tlie  34th  verses),  "  Immediately  after  the 
tribulation  of  those  days  (the  days  just  preceding  the  destruction 
of  Jerusalem)  shall  the  sun  be  darkened,  and  the  moon  shall  not 
give  her  light,  and  the  stars  shall  fall  from  heaven,  and  the  powers 
of  the  heavens  shall  be  shaken  ;  and  then  shall  appear  the  sign  of 
the  Son  of  Man  in  heaven :  and  then  shall  all  the  tribes  of  the 
earth  mourn,  and  they  shall  see  the  Son  of  Man  coming  in  the 
clonds  of  heaven  ivith  power  and  great  glory.  And  he  shall  send 
his  angels  with  a  great  sound  of  a  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one  end  of  heaven  to 
the  other.  Now  learn  a  parable  of  the  fig-tree  :  When  his  branch 
is  yet  tender  and  putteth  forth  leaves,  ye  know  that  summer  is  nigh  : 
60  likewise  ye,  when  ye  (the  disciples)  shall  see  all  these  things, 
know  that  it  is  near,  even  at  the  doors.  Verily  I  say  unto  you, 
This  generation  shall  not  pass  till  all  these  things  be  fulfilled.''^ 
Compare  Mark  13 :  24 — 30,  "  But  in  those  days,  after  that 
tribulation,  the  sun  shall  be  darkened,  and  the  moon  shall  not  give 
her  light,  and  the  stars  of  heaven  shall  fall,  and  the  powers  that  are 
in  heaven  shall  be  shaken.  And  then  shall  they  see  the  Son  of 
Man  coming  in  the  clouds,  with  great  power  and  glory.  And  then 
shall  he  send  his  angels,  and  shall  gather  together  his  elect  from 
the  four  winds,  from  the  uttermost  part  of  the  earth  to  the  utter- 
most part  of  heaven.  Now  learn  a  parable  of  the  fig-tree :  When 
her  branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know  that 
summer  is  near  :  so  ye,  in  like  manner,  when  ye  shall  see  these 
things  come  to  pass,  know  that  it  is  nigii,  even  at  the  doors. 
\^erily  I  say  unto  tjou.  That  this  generation  shall  not  pass  till  all 
THESE  THINGS  be  done.''      See   also   Luke    21  :  25 — 32,    "  And 


132  SCUIPTUKE   TERMS   EXPRESSING    DURATION. 

there  shall  be  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars ; 
and  ujjon  the  eaith  distress  of  nations  with  perplexity;  the  sea  and 
the  waves  roaring  ;  men's  hearts  failing  them  for  fear,  and  for  those 
things  which  are  commg  on  the  earth  :  for  the  powers  of  heaven 
shall  be  shaken.  And  then  shall  they  see  the  Son  of  Man  coming 
in  a  cloud,  with  power  and  great  glory.  And  when  these  things 
begin  to  come  to  pass,  then  look  up,  and  lift  up  your  (the  disciples) 
heads ;  for  your  redemption  (from  the  persecutions  and  trials  which 
they  had  endured)  draweth  nigh.  And  he  spake  to  them  a  par- 
able :  Behold  the  fig-tree,  and  all  the  trees ;  when  they  now  shoot 
forth,  ye  see  and  know  of  your  own  selves  that  sunmier  is  now  nigh 
at  hand.  So  likewise  ye,  xohen  ye  see  these  things  come  to  pass, 
know  ye  that  the  kingdom  of  God  is  nigh  at  hand.'"  From  this 
last  quotation  we  learn  that  the  "  coming  of  the  Son  of  Man,'"  and 
the  '•'■coming  of  the  kingdom  of  God,"  are  synonymous  expres- 
sions. And  the  uniform  testimony  of  the  New  Testament  is,  that 
although  the  kingdom  of  God,  or  Gospel  dispensation,  conmienced 
when  Christ  commenced  his  ministry,  yet  it  was  not  permanently 
established  until  Christ's  coming  at  the  destruction  of  Jerusalem,  at 
which  time  the  power  of  the  holy  people  was  scattered,  and  the 
children  of  the  kingdom  obtained  rest  from  the  persecutions  which 
they  had  endured  from  the  cruelty  of  this  persecuting  power. 
Hence,  the  coming  of  the  Son  of  Man  is  frequently  connected  with 
the  coming  of  the  kingdom  of  God.  See  Matt.  16  :  27,  28,  "  For 
the  Son  of  Man  shall  come  in  the  glory  of  his  Father,  with  his 
angels ;  and  then  shall  he  reward  every  man  according  to  his  works. 
Verily  I  say  unto  you.  There  be  some  standing  here  lohich  shall  not 
taste  of  death  till  they  see  the  Son  of  Man  coming  in  his  king- 
dom." Mark  8:  38;  9:  1,  "Whosoever,  therefore,  shall  be 
ashamed  of  me,  and  of  my  words,  in  this  adulterous  and  sinful 
generation,  of  him  also  shall  the  Son  of  Man  be  ashamed  when  he 
Cometh  in  the  glory  of  his  Father  with  the  holy  angels.  And  he 
said  unto  them,  Verily  I  say  unto  you,  That  there  be  some  of  them 
that  stand  here  which  shall  not  taste  of  death  till  they  have  seen 
the  kingdom  of  God  come  loith  poweii."  Luke  9  :  20,  27,  "  For 
whosoever  shall  be  ashamed  of  me,  and  of  my  words,  of  him  shall 
the  Son  of  Man  be  ashamed  when  he  shall  come  in  his  own  glory, 
and  in  his  Fatlier's,  and  of  the  holy  angels.  But  I  tell  you  of  a 
truth,  There  be  some  standing  here  which  shall  not  taste  of  death 


SCRIPTURE   TERMS   EXPRESSING    DURATION.  133 

till  they  see  the  kingdom  of  God."    For  further  testimony  on  this 
subject,  see  Cliapter  VII. 

Tlie  passages  which  we  have  quoted,  if  they  mean  anything  at 
all,  establish  the  fact,  beyond  all  controversy  or  cavil,  that  the  sec- 
ond coming  of  Christ  was  to  take  place  at  the  destruction  of  Jeru 
Salem;  and  at  that  time  the  kingdom  of  God  was  to  come  with 
power;  the  preachers  and  professors  of  Christ's  Gospel  to  be 
rewarded,  every  man  according  to  his  works ;  and  the  unbelieving 
and  persecuting  Jews  to  be  punished  as  their  crimes  and  iniquities 
deserved.  lie  who  denies  this,  must  deny  tlie  positive  and  direct 
testimony  of  Jesus  himself;  and  if  he  contends  that  no  such  com- 
ing of  Christ  took  place  at  that  time,  he  must  also  adopt  the 
necessary  conclusion,  namely,  that  Jesus  was  one  of  the  greatest 
impostors,  or  foolish  fanatics,  tlie  world  ever  saw.  If  no  such  com- 
ing took  place  at  the  time  specified,  then  our  Lord  either  intended 
to  deceive  his  disciples,  or  was  himself  deceived.  Bear  'n  mind, 
then,  reader,  that  what  is  contained  in  this  parable  was  to  be  ful- 
filled at  the  time  of  the  coming  of  the  Son  of  Man.  And  remember 
tliat  we  have  proved,  by  the  explicit  testimony  of  Christ  himself, 
that  that  coming  was  to  take  place  at  the  time  of  the  destruction  of 
Jerusalem,  and  during  the  lifetime  of  some  of  his  own  imniediate 
disciples.  You  cannot  fail  now  to  see  the  true  meaning  and  a|)j)li- 
eation  of  the  parable.  The  design  of  the  parable  was  twoluld 
1.  To  prefigure  the  separation  which  would  take  place  between  the 
true  and  false  professors  of  Christ's  religion,  when  he  should  come 
in  judgment  upon  the  Jewish  people.  Then  those  who  had  been 
faithful  in  their  Master's  cause,  who  had  been  watchful,  and  on  the 
look-out  for  the  signs,  which  Christ  predicted  would  precede  that 
judgment;  those  who  had  practised  the  religion  they  professed,  fid 
the  hungry,  clothed  the  naked,  visited  the  sick,  &c.,  would  be 
accounted  worthy  to  escape  those  calamities  which  were  coming  upon 
the  earth,  and  to  inherit  the  kingdom  of  God,  or  the  blessings  of  the 
gospel  dispensation.  Whereas,  those  who  had  been  unfaithful,  who 
had  not  improved  their  talents,  had  been  hypocritical  in  their  pro- 
fession of  the  gospel,  and  had  neglected  to  be  on  the  watch,  would 
be  taken  by  surprise ;  the  Son  of  jMan  would  come  when  they  looked 
not  for  him,  and  they  would  be  overwhelmed  with  the  Jews  in  one 
3omnion  ruin.  Accordingly,  when  the  fiithfui  Christians  saw  the 
approaching  destruction,  they  fled  from  the  place  of  danger,  were 
12 


1C4  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

gathered  into  the  city  and  country  of  Pella,  a  mountainous  region 
beyond  the  river  Jordan,  and  were  saved ;  while  upon  tho  Ticfaith- 
ful  Christians  and  ungodly  Jews  the  wrath  of  God  came  to  the 
utir-  'iiost.  This  separation  is  I'eprescnted  in  the  parable  under  the 
figure  of  separating  sheep  from  goats.  In  the  following  parables 
the  saniD  thing  is  represented  by  different  figures.  Matt.  3  :  12, 
•'  Whose  fan  is  in  his  hand,  and  he  (Christ)  will  thoroughly  purge 
his  floor,  and  gather  his  wheat  into  the  garner ;  but  he  will  burn  up 
the  chaif  with  unquenchable  fire."  [For  the  meaning  of  the  phrase 
"unquenchable  fire,"  see  Section  X.]  Matt.  13 :  24 — 30,  "  Another 
parable  put  he  forth  unto  them,  saying.  The  kingdom  of  heaven  is 
likened  unto  a  man  which  sowed  good  seed  in  his  field  ;  but  while 
men  slept,  his  enemy  came,  and  sowed  tares  among  the  wheat,  and 
went  his  way.  But  when  the  blade  was  sprung  up,  and  brought 
forth  fruit,  then  appeared  the  tares  also.  So  the  servants  of  the 
householder  came  and  said  unto  hiiu.  Sir,  didst  not  thou  sow  good  seed 
in  thy  field  ?  from  whence,  then,  hath  it  tares  ?  He  said  unto  them. 
An  enemy  hath  done  this.  The  servants  said  unto  him.  Wilt  thou 
then  that  we  go  and  gather  them  up?  But  he  said.  Nay;  lest, 
while  ye  gather  up  the  tares,  ye  root  up  also  the  wheat  with  them. 
Let  both  grow  together  until  the  harvest ;  and  in  the  time  of  har- 
vest I  will  say  to  the  reapers.  Gather  ye  together  first  the  tares, 
and  bind  them  in  bundles  to  burn  them  ;  but  gather  the  wheat  into 
my  barn."  Our  Lord,  in  his  own  explanation  of  this  parable,  fixes 
the  time  for  its  fulfilment  at  the  end  of  the  age.  JMatt.  13  :  37 — 
43,  "  He  that  soweth  the  good  seed  is  the  Son  of  Man  ;  the  field  is 
the  world  (kosmos) ;  the  good  seed  are  the  childi-en  of  the  kingdom  ; 
but  the  tares  are  the  children  of  the  wicked  one  [the  word  '  one ' 
here  is  supplied  by  the  translators]  ;  the  enemy  that  sowed  them  is 
the  devil  [for  the  meaning  of  the  word  '  devil '  see  Chapter  II.]  ; 
the  harvest  is  the  end  of  the  world  (aion)  [for  the  meaning  of  the 
phrase  '  end  of  the  world  '  see  Chapter  IX.]  ;  and  the  reapers  are 
the  angels  (that  is,  the  messengers  of  the  gospel).  As,  therefore, 
the  tares  are  gathered  and  burned  in  the  fire;  so  shall  it  be  in  the 
end  of  this  world  (aion).  The  Son  of  Man  shall  send  forth  his 
angels,  and  tliey  shall  gather  out  of  his  kingdom  all  things  that 
offend,  and  them  which  do  iniquity ;  and  shall  cast  them  into  a 
furnace  of  fire  [for  the  meaning  of  the  phrase  '  furnace  of  fire '  see 
Chapter  XII.]  :  there  shall  be  wailing  and  gnashing  of  teeth.    Then 


SCUll'TUKE    TERMS    EXPRESSING    DURATION.  135 

shall  the  ri<rhtcous  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father."  Matt.  13  :  47 — 50,  "Again,  the  kingdom  of  heaven  is 
like  unto  a  net  that  was  cast  into  the  sea,  and  gatliercd  of  every 
kind  :  which,  wlien  it  was  full,  they  drew  to  shore,  and  set  down, 
and  gatliered  the  good  into  vessels,  but  cast  the  bad  away.  So  shall 
it  be  at  the  end  of  the  world  (aion) ;  the  angels  siiall  come  forth, 
and  sever  the  wicked  from  among  the  just,  and  shall  cast  them  into 
the  furnace  of  fire  :  there  shall  be  wailing  and  gnashing  of  teeth." 
But  again.  2.  This  parable  was  designed  to  represent  or  prefigure 
the  separation  which  took  place  between  the  Jews  and  Gentiles. 
"  When  the  Son  of  Man  shall  come  in  his  glory,  &c.,  then  sliall  he 
sit  upon  the  throne  of  his  glory  :  and  before  him  shall  be  gathered 
all  nations ;  and  he  shall  separate  them  one  from  another,  as  a 
shepherd  di  videth  his  sheep  from  the  goats."  Separate  them  —  what  ? 
Why,  evidently,  the  nations  that  were  to  be  gathered  before  him. 
Now,  does  any  man  believe  that  a  separation  of  nations  will  take 
place  at  a  future  day  of  judgment  in  eternity  ?  Certainly  not. 
Then  this  can  have  no  reference  to  such  a  judgment;  for  the  sepa- 
ration here  spoken  of  is  a  separation  of  nations,  and  not  of  indi- 
viduals. Well,  what  will  the  Son  of  jMan  do  with  the  nations  thus 
separated  from  each  other  ?  "  And  he  shall  set  the  sheep  on  his 
right  hand,  but  the  goats  on  the  left."  Verse  33.  No  one  will 
dispute  that  to  be  placed  at  the  right  hand  of  God  signifies  to  be 
brought  into  the  enjoyment  of  his  favor  and  blessings ;  and  that  to 
be  placed  at  his  left  hand  signifies  to  be  brought  under  his  displeas- 
ure, and  to  be  deprived  of  his  blessings  and  favor.  Now,  the  Jews 
had  long  been  the  peculiar  and  favored  people  of  God  :  "  to  them 
pertained  the  law,  and  the  adoption,  and  the  covenant,  and  the 
promises;"  and  to  them  "were  conmiitted  the  oracles  of  God." 
But  the  Gentiles  had  long  been  "  without  hope  and  without  God  in 
the  world."  But  a  change  was  now  to  take  place.  God's  ancient 
covenant  -people  were  to  be  deprived  of  their  blessings  and  privi- 
leges, to  incur  the  censure  and  condemnation  of  High  Heaven,  to 
cx[)erience  His  wrath  and  curse,  and  to  be  banished  from  their 
countr}^,  their  firesides,  and  their  homes.  On  the  other  hand,  the 
Gentiles  were  to  be  converted  to  the  gospel,  embrace  it  in  its  ful- 
ness, be  "  delivered  from  the  power  of  darkness,  and  translated  into 
the  kingdom  of  God's  dear  Son  ;  "  they  were  to  come  into  the 
possession  of  the  blessings  and  privileges  of  the  gospel,  inherit  e\'er- 


136  SCRIPTURE   TERMS    EXPRKSSIXG    DURATION. 

lasting  life,  and  come  into  the  possession  of  "  tiio  kingdom  prepared 
for  them  from  the  foundation  of  the  world."  AH  this  had  been 
clearly  foretold  by  Christ  before.  On  one  occasion,  when  address- 
ing the  Jews,  he  says,  Matt.  8:  11,  12,  "And  I  say  unto  you, 
That  many  shall  come  from  the  east,  and  west,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven  : 
but  the  children  of  the  kingdom  shall  be  cast  out  into  outer  dark- 
ness :  there  shall  be  weeping  and  gnashing  of  teeth,"  Again,  IMatt. 
21  :  43,  "  The  kingdom  of  God  shall  be  taken  from  you,  and  given 
to  a  nation  bringing  forth  the  fruits  thereof."  The  same  thing  is 
spoken  of  in  Acts  13  :  44 — 47,  "And  the  next  Sabbath-day  came 
almost  the  whole  city  (of  Antioch)  together  to  hear  the  word  of 
God.  But  when  the  Jews  saw  the  multitudes,  they  were  filled  with 
envy,  and  spake  against  those  things  which  were  spoken  by  Paul, 
contradicting  and  blaspheming.  Then  Paul  and  Barnabas  waxed 
bold,  and  said.  It  was  necessary  that  the  word  of  God  should  first 
have  been  spoken  to  you  ;  but  seeing  ye  put  it  from  you,  a?id  judge 
yourselves  u?iu-orthy  of  everlasting  life,  lo,  ave  turn  to  the  Gen- 
tiles :  for  so  hath  the  Lord  commanded  us,  saying,  I  have  set  thee 
to  be  a  light  of  the  Gentiles,  that  thou  shouldst  be  for  salvation  unto 
the  ends  of  the  earth."  And  Paul  says  of  these  very  Jews,  Rom. 
11:  7 — 10,  "What  then?  Israel  hath  not  obtained  that  which 
he  sccketh  for ;  but  the  election  hath  obtained  it,  and  the  rest  were 
blinded  ;  (according  as  it  is  written,  God  hath  given  them,  the  spirit 
of  slumber,  eyes  that  they  should  not  see,  and  ears  that  they  should 
not  hear)  unto  this  day.  And  David  saith.  Let  their  table  be  made 
a  snare,  and  a  trap,  and  a  stumbling-block,  and  a  recompense  unto 
them :  let  their  eyes  be  darkened,  that  they  may  not  see,  and  bow 
down  their  back  always."  Of  the  Gentiles  Paul  says,  Eph.  2  : 
11 — 19,  and  3:  1 — 8,  "Wherefore  remember,  that  ye  being  in 
time  past  Gentiles  in  the  flesh,  who  arc  called  Uncircumcision  by 
that  which  is  called  the  Circumcision  in  the  flesh  made  by  hands; 
that  at  that  time  ye  were  without  Christ,  being  aliens  from  the 
commonwealth  of  Israel,  and  strangers  from  the  covenants,  having 
no  hope,  and  without  God  in  the  world  :  but  now,  in  Christ  Jesus, 
ye,  who  sometimes  were  far  off,  are  made  nigh  by  the  blood  of 
Christ.  For  he  is  our  peace,  who  hath  made  both  one,  and  hath 
broken  down  tlie  mi<l(lle  wall  of  partition  between  us;  having  abol- 
ished in  his  flesh  the  enmity,  even  the  law  of  commandments  con- 


'  SCRIPTURE   TERMS   EXPRESSING    DURATION.  137 

tained  in  ordinances  ;  for  to  make  in  himself  of  twain  one  new  man, 
60  making  peace;  and  that  he  mi^ht  reconcile  Iwth  unto  God  in  one 
body  by  the  cross,  having  f^lain  the  enmity  tlicrcby ;  and  came  and 
preached  peace  to  you  wiiich  were  afar  off,  and  to  them  which  were 
nigh.  For  through  him  we  both  have  access  by  one  Spirit  unto  the 
Father.  Now,  therefore,  ye  are  no  viore  strangers  and  foreigners, 
but  fellow-citizens  with  the  saints,  and  of  the  household  of  God."' 
"  For  this  cause  I,  Paul,  the  pi-isoner  of  Jesus  Christ  for  you  CI  en- 
tiles, if  ye  have  heard  of  the  dispensation  of  the  grace  of  God  which 
is  given  me  to  you-ward  :  how  that  by  revelation  he  made  known 
unto  me  the  mystery,  as  I  wrote  afore  in  few  words ;  whereby, 
when  ye  read,  ye  may  understand  my  knowledge  of  the  mystery  of 
Christ,  which  in  other  ages  was  not  made  known  unto  the  sons  of 
men,  as  it  is  now  revealed  unto  his  holy  apostles  and  prophets  by 
the  Spirit ;  that  the  Gentiles  should  be  fellow-heirs,  and  of  the  same 
body,  and  partakers  of  his  jiroinise  in  Christ  by  the  Gospel : 
whereof  I  was  made  a  minister,  according  to  the  gift  of  tlie  graco 
of  God,  given  unto  me  by  the  effectual  working  of  his  power. 
Unto  me,  who  am  less  than  the  least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  among  the  Gentiles  the  unsearcliable 
riches  of  Christ."  In  the  eleventh  chapter  of  llomans,  Paul  tells 
the  Gentiles,  that  through  the  fall  of  the  Jews  salvation  came  to 
the  Gentiles,  that  the  diminishing  of  the  Jews  was  the  riches  of 
the  Gentiles,  that  the  Jews  were  the  enemies  of  the  gospel  for  the 
sake  of  the  Gentiles,  and  that  through  the  unbelief  of  the  Jews 
salvation  had  come  to  the  Gentiles.  Hence,  he  says  to  them, 
"  Behold,  therefore,  the  goodness  and  severity  of  God  :  on  them 
which /<?/^,  severity;  but  toward  thee,  goodness,  if  thou  continue  in 
goodness  ;  otherwise  thou  also  shalt  be  cut  off.  And  they  also,  if 
they  abide  not  still  in  unbelief,  shall  be  graffed  in  :  for  God  is  able 
to  graff  them  in  again." 

The  persons,  then,  who  were  to  go  away  into  everlasting  punish- 
ment were  the  unbelieving  Jews  and  the  false  professors  of  Christ's 
religion.  These  are  represented  under  tlie  figure  of  goats,  chaff, 
tares,  and  bad  fishes.  They  are  also  called  foolish  virgins,  evil 
servants,  and  wicked  and  slothful  servants.  Those  who  were  to  go 
into  life  eternal  were  the  Gentiles  and  the  faithful  disciples  of 
Clirist.  They  ai'e  represented  under  the  figure  of  sheep,  wheat,  and 
good  fishes.  They  are  also  called  wise  virgins,  and  faithful  serv 
12* 


138  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

ants  .  But,  it  may  be  asked,  "  What  everlasting  punishment  was 
to  be  experienced  by  the  first  class  ?  "  We  answer,  they  were  to 
go  into  everlasting  fire,  —  that  is,  experience  those  judgments  of 
God  which  we  have  shown  are  represented  under  the  figure  of  fire. 
They  were  to  have  their  portion  with  hypocrites,  experience  weep- 
ing and  gnashing  of  teeth,  be  shut  out  of  the  marriage-feast,  have 
their  talents  taken  from  them,  be  placed  on  the  left  hand  of  God, 
be  cast  into  outer  darkness,  be  overwhelmed  in  the  approaching 
destruction,  experience  trouble  and  tribulation  such  as  had  never 
been  before,  nor  ever  should  be  again.  They  were  to  be  exiled 
from  their  homes,  banished  from  their  country,  carried  captives 
among  all  nations,  become  a  by-word  and  an  hissing,  and  experience 
an  everlasting  reproach  and  a  perpetual  shame.  The  tremendous 
and  awful  judgment  which  is  represented  by  these  figures  the  Jews 
experienced,  and  have  been  experiencing,  for  a  period  of  one  thou- 
sand eight  hundred  years.  How  much  longer  it  is  to  continue 
God  only  knows  ;  but,  according  to  the  scripture  usage  and  mean- 
ing of  the  word  everlasting,  it  has  continued  now  sufficiently  long 
to  justify  the  application  of  that  term  to  the  punishment  which  they 
have  endured.  They  have  sufiered  this  punishment  now  longer 
than  they  possessed  the  land  of  Canaan,  longer  than  the  Levitical 
priesthood  endured,  and  longer  than  the  everlasting  covenant  con- 
tinued. But  that  their  punishment  is  not  to  be  absolutely  endless 
in  duration,  is  evident  from  the  fact  that  Paul  teaches  the  eventual 
salvation  of  the  entire  Jewish  race.  Rom.  11  :  25 — 32,  "  For  I 
would  not,  brethren,  that  ye  should  be  ignorant  of  this  mystery 
(lest  ye  should  be  wise  in  your  own  conceits),  that  blindness  in  jMTt 
[not  total  blindness]  is  happened  to  \^x&e\,  until  [here  is  a  limitation 
of  it]  the  fulness  of  the  Gentiles  be  come  in.  And  so  all  Israel 
shall  be  saved ;  as  it  is  written.  There  shall  come  out  of  Sion  the 
Deliverer,  and  shall  turn  away  ungodliness  from  Jacob:  for  this  is 
my  covenant  unto  them,, when  I  shall  take  away  their  sins.  As 
concerning  the  gospel,  they  are  enemies  for  your  sakes  :  but  as 
touching  the  election,  they  are  beloved  for  the  fathers'  sakes.  For 
the  gifts  and  calling  of  God  are  without  repentance.  For  as  ye  in 
times  past  have  not  believed  God,  yet  have  now  obtained  mercy 
through  their  unbelief;  even  so  have  these  also  now  not  believed, 
that  througli  your  mercy  they  also  may  obtain  mercy.  For  God 
IiatJc  concluded  them  all  in  unbelief,  that  lie  might  hate  mkkcy 


SCRIPTURE   TERMS    EXPRESSING    DURATION.  139 

npoi,  ALL."  Again,  that  this  punishment  is  not  strictly  enflloss  in 
duration  is  further  evident  from  the  fact,  that  the  word  kolasis, 
rendered  punishment  in  tliis  text,  signifies  correction  for  the  benefit 
of  the  offender.  Donnegan  defines  it  thus :  "  Kolasis,  tlie  act  of 
clipping  or  pruning — generally,  restriction,  restraint,  reproof 
check,  chastisement."  Ste  "  Do7inegan''s  Greek  and  English. 
Lexicon,''^  p.  767.  In  this,  Parkhurst,  Dr.  Belsham,  Simpson,  and 
the  Editors  of  the  "  Improved  Version,"  agree.  This  corresponds 
with  the  nature  of  punishment  as  it  is  represented  in  the  Bible. 
SeeHeb.  12:  6—11. 

If  it  is  asked,  "  What  eternal  life  was  to  be  experienced  by  the 
righteous?"  —  we  answer,  they  were  to  experience  salvation  from 
the  impending  ruin  ;  to  be  gathered  among  the  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other ;  to  be  made  rulers  over 
all  the  Master's  goods ;  to  go  in  with  the  Bridegroom  to  the  mar- 
riage ;  to  enter  into  the  joy  of  their  Lord  ;  to  be  placed  on  the  right 
hand  of  God  ;  and  to  inherit  the  kingdom  prepared  for  them  from 
the  foundation  of  the  world.  The  word  eternal,  here  applied  to  the 
life  enjoyed  by  the  believer  under  the  Gospel  dispensation,  is  used 
not  to  signify  or  express  the  duration  of  that  life,  but  the  nature, 
the  quality,  or  the  kind,  of  it.  This  life  is  called  eternal  for  five 
reasons.  1.  To  distinguish  it  from  the  life  enjoyed  by  those  living 
under  the  Law  or  Legal  dispensation.  That  is  never  called  eternal 
or  everlasting  life.  The  phrase,  "everlasting  life,"  does  not  occur 
but  once  in  the  Old  Testament,  and  is  then  used  with  reference  to 
the  life  imparted  by  tlie  Gospel.  2.  Because  those  who  are  in  the 
possession  of  this  life  enjoy  it  continually,  unceasingly,  uninter- 
ruptedly,  and  perpetually.  One  definition  of  the  word  here  ren- 
dered eternal,  is  perpetual.  3.  Because  it  is  a  life  to  be  enjoyed  in 
the  "  everlasting  kingdom  of  our  Lord  Jesus  Christ."  Christ's 
kingdom  is  called  everlasting,  yet  it  is  to  come  to  an  end.  Paul 
teaches  that  Christ  shall  "  deliver  up  the  kingdom  to  God,  even  the 
Father,  and  he  himself  become  subject  to  him  that  did  put  all  things 
under'  him."  See  1  Cor.  15  :  24 — 28.  4.  Because  it  is  a  life  to 
be  enjoyed  under  the  dispensation  of  the  "  everlasting  Gospel."  The 
Gospel  is  called  everlasting,  yet  no  one  supposes  it  will  be  preached 
throughout  the  ceaseless  ages  of  eternity.  5.  Because  it  is  a  life 
imparted  by  that  Gosjiel  which  brings  "life  and  inuiiortality  to 
light."     Hence,   the  believer  in  this  Gospel  lives  in  tlie  constant 


140  SCRIPTURE   TERMS   EXPRESSING   DURATION. 

enjoyment  of  a  hope  "  full  of  immortality,"  and  in  the  perpetual 
anticipation  of  an  inheritance  "  incorruptible,  undefiled,  and  that 
fadeth  not  away."  Bear  in  mind,  reader,  tliat  the  question  is  not, 
How  has  this  subject  been  understood  in  ages  past?  How  was  it 
understood  by  the  Apostolic  and  Christian  liithers?  How  was  it 
understood  by  John  Calvin,  Martin  Luther,  or  Jolin  AVesley?  How 
was  it  understood  by  the  different  sects  and  denominations  in 
Christendom?  —  nor.  How  is  it  understood  by  the  learned  doctors 
of  the  church  in  our  day  ?  No,  no,  these  questions  are  of  no 
importance  whatever,  except  to  gratify  an  idle  curiosity.  The  all- 
absorbing  question  is,  How  did  Christ  understand  it  ?  and  What  is 
the  true  meaning  and  application  of  the  parable  of  the  sheep  and 
goats?  Neither  is  the  question,  What  has  been  understood,  and 
what  do  ive  understand,  by  the  terms  eternal,  everlasting,  &c.  ?  No, 
the  question  is,  ^A'hat  are  these  terms  used  to  signify  in  the  Bible  ? 
If  we  will  allow  Christ  to  define  his  own  terms,  and  explain  his  own 
language,  and  at  the  same  time  acknowledge  him  to  be  correct  in 
such  definition  and  explanation,  the  subject  is  perfectly  clear  and 
plain.  "  Hear  ye  him,"  then.  John  17  :  3,  "  And  this  is  life 
ETERNAL,  that  they  might  know  thee,  the  only  true  God,  and  Jesus 
Christ  whom  thou  hast  sent."  John  6  :  54,  "  Whoso  eateth  my 
flesh,  and  drinketh  my  blood,  hath  eternal  life,  and  I  will  raise 
him  up  at  the  last  day."  [For  meaning  of  the  phrase  "  last  day," 
see  Cliapter  VIIL]  John  5  :  24,  "  He  that  heareth  my  word,  and 
believet.h  on  him  that  sent  me,  hath  everlasting  life." 

All  important  objections  to  the  view  which  we  have  presented 
of  this  subject  have  been  answered  as  we  passed  along,  except  three. 
Those  three  will  now  be  stated  and  replied  to. 

1.  It  is  objected,  that  the  view  which  loe  have  advocated  respect- 
ing the  time  of  Christ's  comhig  is  contrary  to  fact,  inasmuch  as 
-no  personal  appearing  of  Christ  took  place  at  the  destruction  of 
Jerusalem.  To  this  we  reply,  that  we  have  shown,  by  the  testi- 
mony of  Jesus  himself,  that  there  was  to  be  a  conmig  of  the  Son 
of  Man  at  that  time.  Now,  whether  this  was  to  be  a  personal  com- 
ing, or  whether  Christ  was  to  make  a  visible,  personal  appearance, 
or  not,  depends  altogether  upon  the  fact  whether  he  did,  or  did  not, 
appear  in  such  manner  at  that  time.  If  we  admit  that  Jesus  was 
what  he  claimed  to  be,  then  his  authority  is  indisputable  on  this 
point.     If,  therefore,  no  personal  appearance  of  Christ  took  place  at 


SCUIPTUKE    TERMS    EXPKESSINQ    DL'UATIO.V.  lil 

thp  destruction  of  Jerusalem,  we  have  a  right  to  conelutlo  that  no 
such  coming  was  had  reference  to.  That  there  was  a  visible  appear- 
ance of  Christ  at  that  time,  we  have  no  proof;  that  there  was  not  is 
very  probable,  and,  therefore,  we  conclude  no  such  coming  was 
alluded  to.  If  it  be  asked,  "  What  kind  of  coming  then  was  alluded 
to?"  —  we  answer,  it  was  a  coming  in  power  and  glory,  a  mani- 
festation of  Christ's  power  in  the  destruction  of  his  enemies,  and 
tlie  salvation  of  the  Christian  believers.  And  here  we  remark  that 
any  particular  or  special  manifestation  of  God's  power,  either  in 
saving  or  punishing  mankind,  is  called  in  the  Scriptures  a  coming  of 
God.  Ex.  19:  9,  "And  the  Lord  said  unto  Moses,  ho,  I  come 
unto  thee  in  a  thick  cloud."  Ex.  20  :  24,  "  I  (God)  will  come 
unto  thee  (Moses),  and  bless  thee."  Ps.  50:  3,  "  Our  God  shall 
co?fie,  and  shall  not  keep  silence ;  a  fire  shall  devour  before  him,  and 
it  shall  be  very  tempestuous  round  about  him."  Isa.  35  :  4,  "  Say 
to  them  that  are  of  a  fearful  heart.  Be  strong,  fear  not ;  behold,  your 
God  will  come  with  vengeance,  even  God  with  a  recompense  ;  he 
will  covie  and  save  you."  Isa.  40  :  10,  "Behold,  the  Lord  God 
will  come  with  strong  hand,  and  his  arm  shall  rule  for  him ;  behold, 
his  reward  is  with  him,  and  his  work  before  him."  Isa._  66 :  15, 
"  For  behold,  the  Lord  will  coine  with  fire,  and  with  his  chariots 
like  a  whirlwind,  to  render  his  anger  with  fury,  and  his  rebuke 
with  flames  of  fire."  Hosea  6  :  3,  "  And  he  (God)  shall  come 
unto  us  as  the  rain,  as  the  latter  and  former  rain  unto  the  earth." 
Ilosea  10  :  12,  "  For  it  is  time  to  seek  the  Lord,  till  he  come  and 
rain  righteousness  upon  you."  Mai.  4:6,  "  And  he  (Elijah) 
shall  turn  the  heart  of  the  fathers  to  the  children,  &c.,  lest  I  (God) 
come  and  smite  the  earth  with  a  curse."  No  one  supposes  that  the 
comings  spoken  of  in  these  tests  allude  to  a  personal,  visible  appear- 
ance of  God,  but  only  to  a  manifestation  of  his  power.  Christ,  in 
speaking  of  his  special  interference  in  rewarding  his  faithful  fol- 
lowers, and  punishing  the  rebellious  Jews,  adopts  the  figurative 
language  of  the  prophets,  and  represents  it  in  the  same  light  that 
tliey  represent  the  manifestations  of  God's  goodness  and  displeasure 
under  the  Legal  dispensation.  If  we  carefully  notice  the  language 
which  Christ  employs  when  speaking  of  his  coming,  we  shall  see 
that  he  did  not  mean  to  be  understood  that  it  was  to  be  a  visible, 
perpoiial  appearance.  Matt.  24  :  28 — 28,  "  Then  if  any  man  shall 
say  unto  you,  Lo,  here  is  Christ,  or  there,  believe  it  not ;   for  there 


142  SCRIPTURE   TERMS    EXPRESSING    DURATION. 

shall  arise  false  Christs,  and  false  prophets,  and  shall  show  great 
signs  and  wonders,  insomuch  that,  if  it  were  possible,  they  shall 
deceive  the  very  elect.  Behold,  I  have  told  you  before.  Where- 
fore, if  they  shall  say  unto  you,  Behold,  he  is  in  the  desert,  go  not 
forth ;  Behold,  he  is  in  the  secret  chamber,  believe  it  not."  This 
language  was  evidently  designed  to  caution  the  disciples  against 
supposing  that  he  was  to  appear  personally  and  visibly  at  that  time. 
But  he  adds,  "  For  as  the  li";htninof  cometh  out  of  the  east,  and 
shineth  even  unto  the  west,  so  also  shall  the  coming  of  the  Son  of 
Man  be."  From  this  we  learn  that  his  coming  was  to  be  sudden,  and 
to  some,  at  least,  unexpected ;  and  as  the  reflection  of  the  lightning 
niisrht  be  seen  without  seeinnj  the  liffhtnino;  itself;  so  might  Christ's 
power  and  glory  be  manifested  and  seen  without  beholding  his  per- 
son. He  immediately  adds,  "  For  wheresoever  the  carcass  is,  there 
will  the  eagles  be  gathered  together."  It  is  generally  conceded, 
that  by  the  carcass  here  is  meant  the  Jewish  people,  and  by  the 
eagles,  the  ensigns  of  the  Roman  army.  This,  then,  is  a  plain 
declaration  that  his  coming  consisted  in  bringing  upon  Jerusalem 
the  Roman  army,  which  should  destroy  the  Jews,  and  work  deliv- 
erance for  the  Ciiristians  from  their  persecuting  power.  Again, 
Christ,  in  Mark  8:  38,  and  9:  1,  expressly  calls  his  coming,  a 
coming  in  the  "  glory  of  his  Father"  No  one  would  infer  from 
this,  that  God  was  personally  to  appear  at  that  time.  Well,  in 
Luke  9 :  26.  27,  he  expressly  calls  it  a  coming  in  "  his  own  glory." 
"  When  he  cometh  in  his  own  glory^  and  in  his  Father's,  and  of 
the  holy  angels,"  &c.  Now,  as  this  coming  was  to  be  a  manifesta- 
tion of  the  power  and  glory  of  God,  and  not  a  visible  appearance  of 
God  ;  so,  neither  was  it  to  be  a  personal  or  visible  appearance  of 
Christ,  but  only  a  manifestation  of  his  power  and  glory  in  the  man- 
ner just  related. 

2.  It  is  objected  that,  '^  At  the  coming  of  Christ,  spoken  of  in 
this  parable,  he  ivas  to  be  attended  by  all  tue  ugly  angels  j  but  no 
such  appearance  of  the  angels  took  place  at  the  destruction  of  Jeru- 
salem." Whether  there  was  to  be  a  real  appearance  of  angels  at  the 
coming  of  Christ,  spoken  of  here,  depends  altogether  upon  what  kind 
of  angels  was  referred  to.  The  word  angel  has  a  variety  of  significa- 
tions, and  is  applied  in  a  variety  of  ways  in  the  Bible.  It  signifies 
a  messenger  or  agent,  and  is  applied  to  lx)th  good  and  bad  beings. 
It  is  applied  to  human  and  super-human  beings,  also  to  irauimate 


SCiai'TURE    TERMS    EXPRESSING    DURATION.  1  13 

objects.  This  latter  application  it  has  in  2  Cor.  12  :  7,  8.  It  is 
applied  to  human  beings  in  the  following  texts :  —  IMatt.  3  :  1,  and 
11:10;  Mark  1:2;  Luke  7  :  24,  and  9  :  52 ;  Phil.  2  :  25  ;  2 
Cor.  8  :  23  ;  James  2  :  25  ;  Rev.  2  :  1,  18,  and  3  :  1,7,  14.  In 
these  passages  we  find  the  word  applied  to  John  the  Baptist;  to 
two  of  his  disciples  who  were  sent  to  Jesus  to  inquire  whether  he 
was  the  Messiah  or  not ;  to  the  disciples  of  Christ,  who  were  sent 
into  a  city  of  Samaria  to  prepare  a  place  for  him  ;  to  Epaphroditus, 
the  companion  of  Paul ;  an  angel  or  messenger  to  the  church  at 
Philippi ;  to  the  brethren  of  Paul,  who  were  the  messengers  of  the 
churches ;  to  the  spies  who  were  sent  to  spy  out  the  land  of  Canaan  : 
and  to  the  ministers  of  the  seven  churches  of  Asia.  In  Rev.  15  : 
8,  and  10  :  1,  it  is  applied  to  those  whom  God  employs  to  execute 
his  vengeance.  Now,  whether  Jesus,  in  this  parable,  by  the  word 
angels,  refers  to  human  or  super-human  beings,  must,  we  tliink.  be 
considered  doubtful.  Ilenee,  there  are  different  opinions  about  it, 
some  inclining  to  one  opinion,  some  to  the  other.  If  we  allow  that 
he  referred  to  human  beings,  then  the  question  arises,  What  class  of 
human  beings  were  referred  to  ?  He  might  have  referred  to  the 
messengers  of  the  Gospel  —  all  who  should  be  alive  at  the  time  of  his 
coming ;  or  to  the  Roman  armies,  which  were  the  executors  of  God's 
vengeance  upon  the  Jewish  nation.  The  word  angels  occurs  once 
in  this  discourse  concerning  the  destruction  of  Jerusalem,  besides 
in  this  parable,  and  there  it  undoubtedly  signifies  the  messengers  of 
the  Gospel.  Matt.  24  :  31,  "  And  he  shall  send  his  angels  with 
a  great  sound  of  a  trumpet,  and  they  shall  gather  together  his  elect 
from  the  four  winds,  from  one  end  of  heaven  to  the  other."  The 
same  angels  might  have  been  referred  to  in  this  parable.  If  we 
suppose  Jesus  to  allude  to  the  Roman  armies,  then  it  may  be  asked, 
"  How  could  these  messengers  be  called  holy  ?  "  To  this  it  has  been 
replied  that,  "  they  are  called  holy  for  the  same  reason  that  the 
people  of  Israel,  the  land  in  which  they  lived,  the  temple  in  which 
they  worshipped,  the  ministers  of  the  temple,  the  sacrifices  they 
offered,  the  vessels  and  dishes  made  use  of  in  the  temple  service, 
the  garments  of  the  priests,  and,  indeed,  all  things  connected  with 
the  religion  and  state  of  the  Jewish  people,  are  called  hohj."  Again, 
it  has  been  very  truly  said,  that  "  the  term  holy  in  scripture  does 
not  always  refer  to  moral  character,  but  is  frequently  applied  to 
persons  and  things,  who,  or  which,  are  set  apart  for  particular  pur- 


144  SCRIPTURE   TERMS    EXPRESSING    DURATION. 

poses.  Hence,  the  Roman  armies  being  chosen  oi*  selected  by  Prov- 
idence, to  execute  punishment  on  the  Jewish  nation,  might  with 
propriety  be  called  God's  holy  agents,  messengers,  or  angels,  to 
execute  his  purposes."  Once  more.  By  comparing  Matt.  22 : 
1 — 7,  and  13  :  36 — 42,  it  will  be  seen  that  what  in  one  parable  is 
represented  as  to  be  done  by  angels,  is  in  the  other  represented  as 
to  be  done  by  armies.  In  the  one,  the  Son  of  Man  was  to  send 
forth  his  armies  and  destroy  those  murderers  (the  Jews),  and  burn 
up  their  city ;  in  the  other,  he  was  to  send  forth  his  angels,  who 
were  to  sever  the  wicked  from  among  the  just,  and  cast  out  the 
wicked  into  a  furnace  of  fire.  From  the  above  facts,  we  think  it 
quite  possible  that  the  word  angels  in  this  place  might  have  been 
used  with  reference  to  the  Roman  armies.  But  again.  Christ 
might  have  alluded  to  his  own  immediate  disciples.  See  Matt.  19 
2S,  "  Ye  which  have  followed  me  in  the  regeneration,  whe7i  the 
Son  of  Man  shall  sit  in  the  throne  of  his  glory,  ye  also  shall  sit 
upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel."  Com- 
pare this  with  the  commencement  of  the  parable  under  considera- 
tion. "  When  the  Son  of  Man  shall  come  in  his  glory,  and  all  the 
holy  angels  with  him,  then  shall  he  sit  on  the  throne  of  his  glory. ^^ 
From  this  it  is  plain,  that,  when  Christ  should  sit  on  the  throne  of 
his  glory,  his  disciples  were  also  to  sit  on  twelve  thrones.  Well, 
when  was  this  to  be  ?  When  the  Son  of  Man  should  "  come  in  his 
glory."  We  have  shown  that  this  coming  took  place  at  the  destruc- 
tion of  Jerusalem.  This,  then,  was  the  time  when  his  disciples 
Avere  to  sit  on  twelve  thrones.  But  what  throne  of  Christ's  glory 
was  this  ?  We  answer,  it  was  not  literal,  but  figurative ;  it  was  not 
temporal,  but  spiritual.  No  man,  we  think,  will  contend  that  either 
Christ's  throne,  or  the  thrones  of  his  disciples,  were  literal  thrones. 
What  other  throne,  then,  could  be  referred  to,  but  the  throne  of  , 
Christ's  mediatorial  kingdom,  under  which  he  rules,  governs,  and 
judges  men,  by  the  power  and  influence  of  the  truth,  or  Gospel, 
which  he  preached  ?  And,  as  the  same  truth  was  proclaimed  by 
his  disciples,  and  left  upon  record  by  them,  hence,  they  are  asso- 
ciated with  Christ  in  the  moral  government  of  the  world  ;  all  which 
is  represented  under  the  figure  of  their  sitting  on  thrones,  and  exer- 
cising power,  rule,  and  authority  among  men.  But  it  may  be 
asked,  "  Were  all  the  twelve  disciples  present  at  the  destruction  of 
Jerusalem  ?  "     We  answer,  we  have  no  proof  that  they  were ;   nor 


SCllIPTURE    TERMS    EXPRESSING    DURATION.  145 

was  it  any  more  necessary  that  they  should  be,  than  it  was  that 
Christ  should  be  there  personally.  At  that  time  the  kingdom  of 
God  came  with  power ;  the  Legal  dispensation  passed  away  ;  the 
Gospel  dispensation  became  permanently  established  in  the  earth ; 
and  the  reign  of  Christ  and  his  disciples  commenced.  This  reign 
will  continue  until  it  extends  over  both  Jews  and  Gentiles ;  until 
all  are  gathered  into  one  fold  ;  until  Christ  has  "  put  down  all  rule, 
and  all  authority,  and  power."  If  we  allow  that  Christ,  in  this 
parable,  by  the  word  angels  refers  to  super-human  beings,  the 
objection  we  are  considering  is  of  no  force ;  for  we  have  shown  that 
Christ's  coming  was  not  to  be  personal ;  and,  as-thei-e  was  to  be  no 
personal  appearance  of  Jesus  Christ  himself  at  that  time,  so  neither 
was  there  to  be  a  personal  appearance  of  angels.  Besides,  we  have 
shown  that  it  was  quite  possible  that  all  that  was  meant  when 
Christ  is  represented  as  being  attended  by  angels  at  his  comino-  was 
that  he  was  to  come  in  the  glorij  of  the  angels.  See  Luke  9 :  26. 
"  When  he  cometh  iji  his  oivn  glory,  and  in  his  Father's,  and  of 

THE    HOLY    ANGELS." 

3.  It  is  objected,  that,  "  At  the  comijig  of  Christ,  all  natto?is 
were  to  be  gathered  before  him  ;  but  no  such  gathering  of  the 
nations  took  place  at  the  destruction  of  Jerusalem."  To  this  we 
reply,  as  we  have  replied  to  some  other  objections,  that  we  have 
proved  by  the  testimony  of  Jesus  himself  that  he  was  to  come  dur- 
ing the  lifetime  of  some  of  his  own  disciples,  before  the  generation 
in  which  he  lived  passed  away,  and  at  the  time  of  the  overthrow  of 
Jerusalem.  We  have  also  shown  that  at  that  time  he  was  to  re- 
ward and  punish  the  professed  believers  in  his  Gospel  according  to 
their  works,  punish  the  rebellious  Jews,  and  receive  the  Gentiles 
into  the  favor  of  God.  It  was  at  this  very  time  that  he  was  to  sit 
upon  the  throne  of  his  glory,  and  all  nations  were  to  be  gathered 
before  him.  Now,  the  sense  of  the  phrase  "  all  nations"  must  be 
determined  by  the  fact  whether  every  individual  of  all  nations  was 
gathered  before  him  or  not.  If  every  individual  of  all  nations  was 
not  gathered  before  him  at  that  time,  then  we  have  a  right  to  con- 
clude that  no  such  gathering  was  intended  or  meant.  Perhaps  the 
objector  may  not  be  aware  of  it,  but  the  fact  is,  this  objection 
weighs  as  heavily  against  the  authenticity  of  the  Scriptures,  and 
the  truth  of  Christ's  claims  to  be  a  true  prophet  of  God,  as  it  does 
ajrainst  the  views  which  we  have  advocated.  On  no  other  view  of 
13 


146  SCRIPTURE   TERMS    EXPRESSING    DURATION. 

the  subject  than  that  which  admits  that  all  which  Christ  predicted 
concerning  the  destruction  of  Jerusalem,  and  the  events  which  were 
to  transpire  at  that  time,  was  fulfilled,  can  the  inspiration  of  Jesus 
and  the  authenticity  of  the  New  Testament  be  defended.  If  there 
was  no  gathering  of  the  nations  at  the  destruction  of  Jerusalem  in 
the  sense  intended  by  our  Lord,  then,  as  his  prediction  was  not  ful- 
filled, as  his  prophecy  has  failed,  the  conclusion  is  irresistible  that 
he  was  an  impostor,  or  was  deceived  himself.  Let  us,  then,  seek 
for  the  true  sense  of  the  expression,  "  and  before  him  shall  be 
gathered  all  nations."  From  the  fact  that  Jesus  was  not  to  make 
2i  personal  appearance  at  the  destruction  of  Jerusalem,  we  conclude 
that  the  "  all  nations "  spoken  of  were  not  to  be  personally  and 
literally  gathered  before  him.  And  from  the  fact  that  every  indi- 
vidual of  all  nations  was  not  gathered  before  him  at  that  time,  we 
conclude  that  no  such  gathering  was  intended.  The  phrase,  "  all 
nations,"  occurs  twice  in  the  discourse  of  which  the  parable  of  the 
sheep  and  goats  forms  a  part,  besides  in  the  parable  itself.  The 
sense  of  the  phrase  in  those  instances  will  determine  its  meaning 
in  the  parable.  Matt,  24  :  9,  "  And  ye  (the  disciples)  shall  be 
hated  of  all  nations  for  my  name's  sake."  Matt.  24  :  14,  "  And 
this  gospel  of  the  kingdom  shall  be  preached  in  all  the  world,  for  a 
witness  unto  all  nations  ;  and  then  shall  the  end  come."  We  have 
shown  that  the  end  spoken  of  here  was  the  end  of  the  Jewish  age 
or  Le^al  dispensation,  and  that  the  Legal  covenant  was  abolisJied 
and  ended  at  the  destruction  of  Jerusalem.  Before  this  time,  then, 
the  Gospel  was  to  be  preached  to  all  nations.  But,  we  ask,  was  it 
preached  to  every  individual  of  all  nations  ?  It  is  true  the  apostle 
tells  us  that  the  sound  of  the  Gospel  had  gone  out  into  all  the 
earth,  and  the  words  of  the  apostles  to  the  ends  of  the  world.  He 
also  tells  us  that  the  Gospel  had  been  preached  to  every  creature 
iinder  heaven.  See  Romans  10  :  18  ;  Col.  1 :  23.  But  he  could 
mean  no  more  by  this  than  that  there  had  been  a  general  proclama- 
tion of  the  Gospel,  or  that  it  had  been  preached  throughout  the  then 
known  world.  Or,  perhaps,  more  properly  his  meaning  is  that  the 
Gospel  had  been  preached  throughout  the  Roman  empire,  including, 
ot  course,  Judea,  as  Judea  was  then  a  province  of  that  empire. 
The  Roman  empire,  as  it  extended  over  all  the  then  known  world, 
was  called  the  whole  world.  See  Luke  2:1;  Mark  13  :  10  j 
Rom.  1:8.     No  one  supposes  that  the  Gospel  was  preached  to 


SCKIPTORE   TEUMS    EXPRESSINQ    DURATION.  147 

2very  individual  of  all  the  nations  on  tlie  globe  previous  to  the 
destruction  of  Jerusalem  ;  and  we,  therefore,  conclude  that  the 
phrase  all  nations,  in  this  place,  does  not  signify  every  individual 
of  all  nations.  Again,  were  the  disci[>les  of  our  Lord  hated  by 
every  individual  of  all  nations  of  the  earth  ?  No;  thousands  never 
heard  of  their  names ;  and  of  those  who  had  heard  of  them,  of 
those  who  had  seen  and  heard  them  proclaim  the  Gospel,  thousands 
loved  them  as  they  loved  the  apple  of  their  eye.  Now,  he  who 
contends  for  a  literal  gathering  of  every  individual  of  all  nations 
before  the  Son  of  jNIan  at  the  destruction  of  Jerusalem,  must  also 
contend  that  the  Gospel  was  preached  to  every  individual  of  all 
nations,  and  that  the  disciples  were  hated  of  every  individual  of  all 
nations,  previous  to  that  event;  all  of  which  is  contrary  to  fact.  If 
it  be  asked,  "  What  all  nations,  then,  were  to  be  gathered  before 
the  Son  of  Man  at  that  time?"  —  we  answer,  the  same  all  nations 
to  whom  the  Gospel  was  to  be  preached  before  the  destruction  of 
Jerusalem,  and  the  same  all  nations  who  were  to  hate  the  disciples 
of  Christ.  Well,  did  such  a  gathering  take  place  at  the  destruction 
of  Jerusalem  ?  We  answer.  Yes.  Titus,  the  Roman  general,  with 
his  army,  invested  the  city  of  Jerusalem  at  a  time  when  the  Jews 
had  assembled  there  to  celebrate  the  feast  of  the  Passover ;  and 
multitudes  of  the  Jews,  together  with  vast  numbers  of  the  pros- 
elytes to  Judaism  from  the  different  heathen  nations,  were  gathered 
there  to  partake  of  this  great  national  and  annual  feast.  About 
three  millions  of  people  were  congregated  in  the  city,  and  both  Jews 
and  Gentiles  were  represented  there.  In  the  sense,  then,  that  Jesus 
intended,  there  was  a  gathering  of  the  nations  before  him  at  th.G 
destruction  of  Jerusalem.  His  prediction  concerning  it  was  as 
literally  fulfilled  as  some  similar  predictions  contained  in  the  Old 
Testament.  See  Jer.  3  :  19,  "  At  that  time  they  shall  call  Jeru- 
salem  THE   THRONE   OF   THE   LORD  :   and   ALL   THE   NATIONS  sholl  be 

gathered  unto  it,  to  the  name  of  the  Lord,  to  Jerusalem."  Zech. 
14 :  1,  2,  "  Behold,  the  day  of  the  Lord  cometh,  and  thy  spoij 
shall  be  divided  in  the  midst  of  thee.  For  I  mil  gather  all 
NATIONS  against  Jerusalem  to  battle  ;  and  the  city  shall  be  taken 
and  the  houses  rifled,  and  the  women  ravished ;  and  half  of  the  citj 
shall  go  forth  into  captivity,  and  the  residue  of  the  people  shall  not 
be  cut  off  from  the  city."  These  passages  need  no  conmicnt.  They 
show  what  is  the  evident  meaning  of  the  phrase  "  all  nations,"  and 


148  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

in  what  sense  we  are  to  understand  our  Lord  when  he  says,  that 
"before  him  should  be  gathered  all  nations."  We  have  been  thus 
particular  in  our  examination  of  the  text  under  consideration  be- 
cause our  Lord's  discourse,  of  which  it  forms  a  part,  has  been  very 
generally  misunderstood ;  and  because  a  correct  understanding  of 
this  discourse  is  absolutely  necessary  to  a  correct  understanding  of 
the  New  Testament  scriptures.  This  discourse  may  be  said  to  be  a 
key  to  unlock  the  whole  New  Testa,ment.  Reader,  the  subject  is 
before  you ;  read,  consider,  and  reflect. 

The  next  passage  which  presents  itself  for  our  consideration,  is 

11.  Mark  8  :  29.  But  lie  that  shall  blaspheme  against  the  Holy  Ghost 
hath  never  forgiveness,  but  is  in  danger  of  eternal  damnation. 

For  an  exposition  of  this  text,  see  "  On  the  Blasphemy  against 
the  Holy  Ghost,"  Chapter  XIX. 

12.  2  Thess.  1  :  9.  AVho  shall  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power. 

Any  person  who  will  carefully  examine  this  text,  will  see  that 
the  persons  to  be  punished,  the  time,  and  place,  and  nature,  of  the 
punishment,  are  precisely  the  same  as  in  Matt.  25  :  46,  which  we 
have  just  considered.  The  first  question  to  be  considered  is.  Who 
were  to  be  punished  with  everlasting  destruction  ?  The  context 
shows  that  they  were  those  who  "  knew  not  God,  and  obeyed  not 
the  Gospel  of  our  Lord  Jesus  Christ ;  "  or  those  tliat  troubled  the 
Thessalonian  Christians.  See  verses  6  and  8.  But  who  troubled 
the  Thessalonian  Christians  ?  We  answer,  they  were  troubled,  first, 
by  their  own  countrymen.  See  1  Thess.  1  :  14,  "  For  ye,  brethren, 
became  followers  of  the  churches  of  God  which  in  Judea  are  in 
Christ  Jesus  ;  for  ye  (the  Thessalonians)  also  have  suffered  like 
things  of  your  oion  countrymen,  even  as  they  have  of  the  Jews." 
But,  second,  they  were  troubled  by  the  Jews.  See  1  Thess.  1  :  15, 
"  Who  (the  Jews)  both  killed  the  Lord  Jesus  and  their  own  proph- 
ets, and  have  persecuted  us^  See,  also,  Acts  17  :  1 — 8,  "Now 
when  they  had  passed  through  Amphipolis  and  Apollonia,  they  came 
to  Thcssalou'tca,  lohcre  rvas  a  synagogue  of  the  Jews.  And  Paul, 
as  his  manner  was,  went  in  unto  them,  and  three  Sabbath  days 
reasoned  with  them  out  of  the  Scriptures  ;  opening  and  alleging 
that  Christ  must  needs  have  sulll'ied  and  risen  again  from  the  dead, 
and  that  tliis  Jesus  whom  I  preach  unto  you  is  Christ.     And  some 


SCRIPTURE   TERMS   EXPRESSINQ    DURATION.  149 

of  (hem  believed,  and  consorted  with  Paul  and  Silas,  and  of  the 
devout  Greeks  a  great  multitude,  and  of  the  chief  women  not  a  few. 
But  the  Jcios  which  believed  not,  filled  with  envy,  took  uiiio  them 
certain  lewd  fellows  of  the  baser  sort,  and  gathered  a  company,  and 
set  all  the  city  on  an  uproar,  and  assaulted  the  house  of  Jason,  and 
sought  to  bring  them  out  to  the  people.  And  when  they  found 
them  not,  they  drew  Jason  and  certain  brethren  unto  the  rulers  of 
the  city,  crying.  These  that  have  turned  the  world  upside  down  are 
come  hither  also,  whom  Jason  hath  received ;  and  these  all  do  con- 
trary to  the  decrees  of  Ca2sar,  saying  that  there  is  another  king,  one 
Jesus.  And  they  troubled  the  people,  and  the  rulers  of  the  city, 
when  they  heard  these  things."  See,  also.  Acts  17:  13,  "But 
when  the  Jews  of  Thessalonka  had  knowledge  that  the  word  of 
God  was  preached  of  Paul  at  Berea,  they  came  thither  also,  and 
stirred  up  the  people."  The  next  question  is.  When  were  they  to 
be  punished  with  everlasting  destruction  ?  "  When  the  Lord  Jesus 
should  be  revealed  from  heaven  with  his  mighty  angels,  in  flaming 
fire."  See  verses  7  and  8.  But  when  was  the  Lord  Jesus  to  be 
revealed  from  heaven  ?  See,  on  this  subject,  "  On  the  Second 
Coming  of  Christ,"  Section  VII.  See,  also,  on  Matt.  25 :  46, 
above.  It  is  there  shown  that  this  coming  took  place  at  the  destruc- 
tion of  Jerusalem.  This,  then,  was  the  time  when  the  punishment 
spoken  of  in  the  text  was  to  commence.  This  is  further  evident 
from  what  is  said  should  take  place  when  the  Lord  Jesus  should  be 
revealed  from  heaven.  At  that  time  he  was  to  "  take  vengeance 
on  them  that  knew  not  God,"  &c.  Compare  this  with  John  IG  :  3, 
"  They  (the  Jews)  have  not  known  the  Father  nor  me."  See,  also, 
the  declaration  of  our  Lord,  when  speaking  on  the  subject  of  the 
destruction  of  Jerusalem.  Luke  21  :  22,  "  For  these  be  the  days 
of  vengeance,  tliat  all  things  which  are  written  may  be  fulfilled.'' 
Again,  in  1  Thess.  1  :  6,  Paul  says,  "  It  is  a  righteous  thing  with 
God  to  recompense  tribulation  to  them  that  trouble  you."  Com- 
pare this  with  Matt.  24 :  21,  "  For  then  (at  the  destruction  of 
Jerusalem)  shall  be  great  tribidation,  such  as  was  not  since  the  be- 
ginning of  the  world  to  this  time,  no,  nor  ever  shall  be."  Now, 
those  who  contend  that  a  greater  tribidation  than  this  awaits  the 
unbelieving  Jews  who  persecuted  the  Thessalonian  Christians,  must 
of  course  contradict  the  direct  and  positive  testimony  of  Jesus  him- 
self.    That  we  hiive  fixed  upon   the  ])rwse  time  when   the  Lord 


150  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

Jesus  was  to  be  revealed  from  heaven,  and  when  the  punlshnienl 
spoken  of  in  the  text  was  to  be  inflicted,  is  still  further  evident  from 
what  is  said  in  verse  7.  "  And  to  you  who  are  troubled,  rest  with 
us  when  the  Lord  Jesus  shall  be  revealed,"  &c.  Not  only  were 
those  who  troubled  the  Thessalonians  to  be  punished  with  everlast- 
ing destruction  when  the  Lord  Jesus  should  be  revealed,  but  the 
persecuted  Thessalonians  were  to  obtain  rest  at  that  time.  Eest 
from  what  ?  Why,  plainly  from  the  persecutions  which  they  had 
endured.  Now,  those  who  contend  that  this  text  relates  to  a  judg- 
ment day  in  eternity,  must  also  contend  that  the  Thessalonians  were 
not  to  obtain  rest  until  that  time.  But  this  is  contrary  to  fact. 
For  if  they  obtained  no  other  rest,  they  have  long  since  found  rest 
"  where  the  wicked  cease  from  troubling,  and  where  the  weary  are 
at  rest ; "  viz.,  in  their  graves.  But  it  may  be  asked,  "  Did  the 
Thessalonians  obtain  rest  from  their  persecutions  when  the  Jews 
were  destroyed  ?  "  We  answer,  they  did.  The  power  of  the  per- 
secuting Jews  being  at  that  time  overthrown,  the  Christian  churches 
enjoyed  a  long  season  of  uninterrupted  peace  and  rest.  Hence,  our 
Saviour,  when  addressing  his  disciples  on  this  very  subject,  says, 
Luke  21  :  28,  "  And  when  these  things  begin  to  come  to  pass,  then 
look  up,  and  lift  up  your  heads;  for  your  redemption  draweth 
nigh."  But  that  this  text  has  no  reference  to  a  future  state  of 
existence,  is  further  evident  from  the  following  facts  :  1.  Paul 
does  not  say  that  the  persecuting  Jews  were  to  be  punished  with 
everlasting  destruction  after  death,  nor  in  a  future  state  of  existence, 
nor  in  another  world.  2.  Nothing  is  said  in  the  text,  nor  in  the 
whole  connection,  about  a  resurrection  from  the  dead.  3.  Not  one 
word  is  said,  either  in  the  text  or  context,  about  a  general  judg- 
ment. 4.  The  whole  connection  shows  that  Paul  expected  that 
what  he  predicted  here  would  take  place  during  the  natural  lives  of 
some  of  the  persons  whom  he  addressed.  But  it  may  be  asked, 
"  What  is  meant  by  the  Lord  Jesus  being  '  revealed  from  heaven 
in  flaming  fire  ? '  "  On  this  subject,  see  Chapter  X.  It  is  there 
shown  that  the  term  fire  is  frequently  employed  in  the  Scriptures 
as  a  figure  of  God's  temporal  judgments,  and  is  not  once  used  to 
signify  punishment  in  another  world.  Again,  it  may  be  asked. 
"  What  is  meant  by  everlasting  destruction  '  from  the  presence  of 
the  Lord  ? ' "  This  expression  is  rather  ambiguous ;  and  hence, 
S(juie  understand  it  to  signify  that  the  everlasting  destruction  spoken 


SCRII'TUUE    TERMS   EXPRESSING    DURATION.  151 

of  was  to  come  from  the  Lord,  Others,  tliat  the  everlasting 
dostruction  cmisisted  in  being  bhnishcd  from  the  presence  of  the 
Ijord.  In  cither  case  it  can  make  no  difference.  If  the  first  opin- 
ion is  the  true  one,  then  it  signifies  that  the  punishment  spolcen  ol" 
was  to  come  from  God.  If  the  latter,  then  this  punisluiient  con- 
sisted in  being  banished,  in  some  sense,  from  the  presence  of  God. 
Well,  "  What  sense  was  this  ?  "  On  this  subject,  see  Chapter  XIV. 
It  is  there  shown  that  this  banishment  of  the  Jews  from  the  pros 
ence  of  God  consisted  in  their  being  driven  from  the  land  of  Judoa, 
from  the  city  of  Jerusalem,  and  from  the  holy  temple,  where  God's 
presence  was  supposed  particularly  to  dwell.  Once  more.  It  may 
be  asked,  "  What  everlasting  destruction  was  it  which  the  Jews 
were  to  sufler?"  We  answer,  it  was  the  entire,  total,  and  al)solutc 
destruction  of  the  Jewish  people  as  a  nation.  They  were  driven 
from  their  country,  and  for  eighteen  hundred  years  have  been  de- 
prived of  their  civil  and  ecclesiastical  institutions,  and  have  been 
subject  to  the  laws,  institutions,  and  government  of  other  na- 
tions. 

To  the  views  which  we  have  presented  on  this  text  we  know  of 
but  one  plausible  objection.  It  has  been  objected,  "  How  could  the 
Thessalonian  Christians,  or  the  Jews  living  in  Thessalonica,  be  at 
all  concerned  or  interested  in  the  destruction  of  Jerusalem,  or  the 
dispersion  of  the  Jewish  nation,  seeing  they  lived  so  far  from  the 
scene  of  that  event  ?  "  To  this  we  reply,  that  at  the  destruction 
of  Jerusalem  there  was  to  be  a  special  manifestation  of  Christ's  in- 
terference in  behalf  of  his  followers.  The  fulfilment  of  Christ's 
prediction  in  relation  to  that  event  would  establish  his  claims  to  be 
the  "  Sent  of  God  "  beyond  the  possibility  of  a  doubt.  Then,  the 
persecuting  power  of  the  Jews  was  to  be  overthrown,  and  the  Chris- 
tians delivered  from  those  cruelties  which  they  had  suffered  from 
their  hands.  Then,  the  kingdom  of"  God  was  to  come  with  power, 
and  Christianity  be  permanently  established  in  the  eartli.  Hence, 
it  could  not  but  be  a  subject  of  interest  to  all  the  Christian  churches 
throughout  the  then  civilized  world,  wherever  such  churches  had 
been  established.  Besides,  Jerusalem  was  destroyed  at  a  time  when 
the  Jewish  people  were  partaking  of  a  great  national  feast  in  that 
city ;  and,  undoubtedly,  many  Jews  from  Thessalonica  were  there 
some  of  whom  suffered  in  that  destruction ;  and  all  the  rest,  whether 
there  or  at  Tke,ssalouica,  suffered,  in  common  with  their  ccuntrv* 


152  SCRIPTURE   TERMS   EXPRESSING    DURATION'. 

men,  in  becoming  a  proverb,  a  by-worJ  and  an  hissing,  thioughout 
the  whole  earth."^ 

*  It  has  been  furtlicr  objected,  that  "  no  siich  rest  as  our  argument 
supposes  was  enjoyed  by  the  prhuitive  Christians  immediately  after  the 
destruction  of  Jerusalem.  On  the  contrary,  they  were  only  delivered  from 
tlie  persecutions  which  they  liad  endured  from  the  Jews,  to  suiier  still 
greater  persecutions  from  the  Gentiles." 

In  answer  to  this,  I  shall  state,  and  undertake  to  prove,  the  following  his- 
torical facts,  viz. : — 

1.  The  principal  part  of  the  persecutions  endured  by  the  Christians,  from 
the  time  of  the  commencement  of  the  public  ministry  of  Christ  to  the  time 
of  the  destruction  of  Jerusalem,  was  waged  by  the  unbelieving  Jews.  No 
matter  whether  this  persecution  was  waged  in  Greece,  or  Rome,  or  Judea, 
the  Jews  were  the  prime  movers  and  instigators  in  almost  the  whole  of  it. 
No  person  conversant  with  tlie  history  of  the  Christian  church,  contained 
in  the  book  of  Acts,  will  be  disposed  to  dispute  this  ;  but,  if  authority  is 
demanded,  here  it  is.  Mosheim  says,  that  "So  exceedingly  great  was  the 
fecundity  of  the  Jewish  people,  that  occasionally  multitudes  of  them  had 
been  constrained  to  emigrate  from  their  native  country  ;  and,  at  the  time 
of  Christ's  birth,  the  descendants  of  Abraham  were  to  be  met  with  in  every 
part  of  the  known  world.  In  all  the  provinces  of  the  Roman  empire,  iu 
particular,  they  were  to  be  found  in  great  numbers.  The  .Jews  out  of 
Palestine,  in  the  Roman  provinces,  did  not  yield  to  those  in  Jerusalem,  in 
point  of  cruelty  to  the  innocent  disciples  of  Christ.  AVe  learn  from  the 
history  of  the  Acts  of  the  Apostles,  and  other  records  of  unquestionable 
authority,  that  they  spared  no  labor,  but  zealously  seized  on  every  occasion, 
for  stimulating  the  magistrates  against  the  Christians,  and  setting  on  the 
multitude  to  demand  their  destruction." — See  Moskeim's  Commentaries  on 
the  Ecclesiastical  History  of  the  First  Three  Centuries,  vol.  1,  p.  105,  and 
Mosh.  Eccl.  Hist.,  vol.  1,  p.  69. 

2.  The  first  persecution  against  the  Christians,  which  was  authorized  by 
any  heathen  power,  was  that  under  Nero,  the  Roman  emperor,  in  the  year 
G-I.  See  Dwight's  Dictionary  of  the  J\'ew  Testament,  p.  150.  This  was 
six  years  before  the  destruction  of  Jerusalem.  Jerusalem  was  destroyed 
in  the  year  70,  when  Vespasian  was  Emperor  of  Rome.  Vespasian  reigned 
nine  years,  and  was  succeeded  by  his  son  Titus,  who  reigned  two  j'ears. 
Under  neither  of  these  emperors  was  there  any  persecution  against  Chris- 
tians.    These  facts  are  so  well  known  as  to  require  no  proof. 

3.  The  first  persecution  against  the  Christians,  after  the  destruction  of 
Jerusalem,  was  that  under  Domitian,  the  Roman  emperor,  in  the  year  94 
or  U5  ;  and  this  was  of  but  short  duration,  and  was  not  severe.  Fleury 
says,  "  The  Emperor  Domitian  persecuted  the  Christians  at  the  latter  end  of 
his  reign.^'  And,  speaking  of  a  certain  declaration  of  the  writer  of  the 
book  of  Revelation,  to  the  church  of  Smyrna,  he  says,  "  He  encourageth 
them,  and  foretelleth  that  some  of  them  will  be  in  tribulation  during  the 
space  of  ten  days,  which  undoulitedly  Jiappened  in  the  reign  of  Domitian, 
■which  was  short,  ami  not  violent.''  —  Flcu.  Eccl.  Hist.,  vol.  1,  b.  2,  p.  151. 
Tillemont  says  thatDodvvell  thought  "  this  persecution  (as  it  related  to  the 
Christians)  proceeded  no  further  than  banishment,  and  not  to  death,  nor 
even  to  torments." —  Till.  Eccl.  Mem.,  \ol.  2,  p.  41  o.  That  this  was  the 
first  persecution  after  the  destruction  of  Jerusalem  is  evident  from  the  testi- 
mony of  Euseljius.  He  says,  speaking  of  Domitian,  that  he  "appointed 
himself  sMCc<?ss9r  of  Nero  in  hatred  an(l  war  against  God."  —  Eiiseb.  Eccl, 
Hist.,  b.  3,  chap.  15.     In  regard  to  the  time  of  this  persecution,  although 


SCRIPTURE   TERMS   EXPRESSING    DURATION.  153 

13.  Ilcb.  G:  1,  2,  Therefore,  leaving  tlie  principles  of  tlie  doctrine  ol 
Christ,  let  us  go  on  unto  perfection  ;  not  hiying  jignin  the  tbundation  of 
repentance  from  dead  works,  and  of  faitli  toward  God,  of  the  doctrine  of 
baptisms,  and  of  laying  ou  of  hands,  and  of  resurrection  of  the  dead,  and 
of  eternal  judgment. 

This  language  was  addressed  by  Paul  to  (lie  Jewish  converts  to 
Christianity.  By  examining  it  with  tlie  connection,  it  will  be  seen 
that  Paul  was  warning  the  Hebrew  Christians  of  the  consequences 

Moshcim  in  his  Ecclesiastical  Ilisfonj  states,  that  "  it  began  in  the  year  93 
or  'J-4  ;"  yet,  in  another  work  written  on  a  review  of  that,  he  says  "  it  began 
about  the  year  '.t4  or  1)5." — Mosh.  Com.,  vol.  1,  sect.  ?A\  Tillemont  be 
lieves,  on  the  autliority  of  Eusebius  and  Jerome,  supported  by  Juvenal  and 
Lactantius,  that  it  began  in  the  year  'Jo. —  Till.  Errl.  Mem.,  vol.  2,  p. 
413.  Nerva  succeeded  iJomitian  in  the  year  UG,  so  that  this  persecution 
must  have  been  short.  After  the  death  of  l)t)iiiitian,  the  church  enjoyed 
rest  from  pei-secution  until  after  the  close  of  the  first  century.  Milner  says, 
"  Nerva,  iJomitian's  successor,  published  a  pardon  for  those  who  were  con- 
demned for  impiety,  recalled  those  who  were  banished,  and  forbade  the 
accusing  of  any  men  on  account  of  impiety  or  Judaism.  Others,  who  were 
under  accusation  or  under  sentence  of  condemnation,  now  escaped  liy  the 
lenity  of  Nerva.  This  brings  us  to  the  close  of  the  century,  in  which  we 
behold  the  Christians,  for  the  present,  in  a  state  of  external  peace.'' — Miln. 
Ch.  Hist ,  vol.  1 ,  p.  105. 

4.  After  the  destruction  of  Jerusalem,  the  Christians  in  .Judea  enjoyed  .1 
season  of  quiet  and  rest  of  more  than  sixty  years'  continuance.  Tillemont 
says,  "It  was  under  the  government  of  St.  Simeon,  that  the  (Christians) 
Jews  left  Jerusalem  by  God's  order,  before  that  city  was  besieged  in  the 
year  70,  and  withdrew  beyond  Jordan  into  the  city  of  Fella.  After  the 
destruction  of  Jerusalem,  the  Christians  returned  thither,  and  appeared 
with  reputation  by  i-eason  of  a  great  number  of  prodigies  and  miracles,  so 
that  the  church  of  Jesus  Christ  flourished  again  there,  being  composed  of 
a  great  number  of  Jews  who  had  embraced  the  faith,  and  thus  conti/iucd 
until  the  city  was  destroyed  again  in  the  last  years  of  Adrian."  —  Till. 
Ercl.  Mem.,  vol.  2,  p.  145.  Adrian  died,  and  was  succeeded  by  Antoni- 
nus Pius,  in  138;  so  that  the  time  the  Christians  had  the  peaceful  occu- 
pancy of  Jerusalem  and  Judea  was  more  than  sixty  years.  Milner  says, 
"  The  congregation  of  Christian  Jews  were  commanded  by  an  oracle, 
revealed  to  tlic  best  approved  among  them,  that,  before  the  wars  began, 
they  should  depart  from  the  city,  and  inhabit  a  village  beyond  Jordan,  called 
Pella.  Thither  they  retired,  and  were  saved  from  the  destruction  which 
soon  after  overwhelmed  their  countrymen  ;  and,  in  so  retiring,  they  at  once 
observed  the  precept,  and  fulfilled  the  well-known  prophecy  of  their  Saviour. 
The  death  of  Nero,  and  the  destruction  of  Jerusalem,  would  naturally  occa- 
sion some  respite  to  them  from  their  sufferings ;  and  we  hear  no  more  of 
their  persecuted  state  till  tlie  reign  of  Domitian,  the  last  of  the  Flavian 
family,  who  succeeded  to  the  empire  in  the  year  81.  lie  does  not  appear 
to  have  raged  against  the  Christians,  ////  tlie  latter  end  of  his  reign."  — 
Miln.  Ch.  Hist.,  vol.  1,  )).  104.  Gibbon  says,  "The  Jewish  Christians, 
who  united  the  law  of  Mnscs  with  the  Christian  religion,  remained  in  soli- 
tude in  Pella  about  sixty  years,  enjoying  the  comfort  of  visiting  the  Holy 
City,  which  they  yet  loved  and  revered.  They  were  vastly  outnumbered 
by  the  Christians  from  Gentile  nations,  who  rejected  the  Mosaic  ceremonies 


loJ  SCRIPTURE   TERMS    EXPRESSING    DURATION 

of  falling  away  from  their  Cliristian  profession  ;  and  also  of  the  con- 
sequences of  resting  merely  upon  ihejirst  principles  of  the  doctrine 
of  Christ.  He  also  exhorts  thcra  to  go  on  from  one  degree  of  Chris- 
tian knowledge  to  another,  and  from  one  (!Jhristian  grace  to  another, 
until  they  arrive  to  perfection.  He  accuses  them  of  being  "  dull  of 
hearing,"  of  needing  to  be  taught,  whereas,  their  opportunities  had 
been  such,  that  they  ought  to  have  been  teachers.  See  chap.  5  :  11,  12. 
Hence,  he  exhorts  them  to  leave  the  principles  of  the  doctrine  of 
Christ,  and  to  go  on  unto  perfection  —  that  is,  leave  these  principles 
or  rudiments,  as  the  school-boy  leaves  the  first  rudiments  of  his 
education,  and  commences  the  study  of  some  higher  branches,  not 
to  forget  them,  not  to  neglect  them,  but  to  make  a  wise  u?e  and 
improvement  of  them,  and  at  the  same  time  continue  to  rise  higher, 
and  still  higher,  in  the  scale  of  Christian  knowledge  and  improve- 
ment. Now,  if  they  rested  upon  the  mere  first  principles  of  the 
doctrine  of  Christ,  there  was  danger  of  their  sinking  down  into  a 
cold,  lethargic  state ;  of  their  resting  contented  where  they  were,  and 
never  making  any  efiurt  to  improve,  either  in  knowledge  or  virtue ; 
of  their  resting  upon  the  mere  forms  and  ceremonies  of  religion,  and 
of  their  being  contented  with  the  letter,  without  the  spirit,  of  Chris- 
tianity. In  this  way  they  would,  as  did  their  fathers  under  the 
Legal  dispensation,  "lay  again  the  foundation  of  repentaiice  from 
dead  works"  and  "  of  faith  toward  God  "  —  that  is,  it  would  become 
necessary  that  their  faith  toward  God  should  be  renewed.  "  Of 
the  doctrine  of  baptisms"  —  that  is,  the  washings  and  purifications 
under  tlie  Law.  "  And  of  laying  on  of  hands ."  It  is  well  known 
that  the  laying  on  of  hands  was  a  legal  ceremony  under  the  Law. 
"  And  of  resurrection  of  the  dead."  For  the  confirmation  of  the 
truth  of  Judaism,  and  for  the  confirmation  of  the  faith  of  the  Jews 
in  that  religion,  persons  were  raised  from  the  dead,  and  other  mira- 
cles were  wrought  under  the  Legal  dispensation.  '■^  And  of  eternal 
judgment."  The  phrase  translated  eternal  judgment  here  is  kri- 
matos  aionron  —  that  is,  judgment  of  the  age,  or  judgment  of  old. 
This  is  an  allusion  to  those  great  temporal  judgments,  by  which  the 

But  under  tlie  reign  of  Hadrian  the  desperate  fanaticism  of  the  Jews  filled 
up  tiie  measure  of  their  calamities,  and  the  Romans  exercised  the  rights  of 
victory  with  unusual  rigor.  A  new  city  was  founded  on  Mount  Zion, 
privileged  as  a  colony,  and  the  Jewish  Christians,  or  .V^/crtcc/jcs,  by  giving 
up  their  Jewish  habits,  enjoyed  a  free  admission  into  Hit  olony  of  Hadrian." 
—  Gibbon^  Rome,  vol.  2,  chap.  15,  p.  06 


SCRIPTURE   TERMS    EXPRESSING    DURATION.  155 

Jewish  religion  was  established.  Now,  if  these  Hebrew  Christians 
rested  upon  the  mere  6rst  principles  of  the  doetriue  of  Christ,  and 
the' consequences  should  be  as  stated  above,  then  it  would  require  that 
they  should  be  roused  from  their  lethargy,  indifference,  and  form- 
ality, by  the  same  or  similar  means  that  God  employed  to  rouse 
the  Jews  from  their  stupidity,  under  the  Legal  dispensation. 
Nothing  is  said  in  this  text  about  judgment  in  a  future  state  of 
existence,  nor  about  a  resurrection  to  immortal  life.  No.  Paul 
alludes  to  circumstances  and  events  which  transpired  under  the 
Legal  dispensation  ;  and,  under  that  dispensation,  although  some 
persons  were  raised  from  natural  death  to  natural  life,  yet  no  per- 
son was  raised  to  immortal  life;  nor  was  judgment  ever  executed 
upon  any  person  living  under  that  dispensation  in  a  future  world. 

That  the  exposition  we  have  given  of  this  text  is  correct,  we 
think  is  evident  from  the  words  which  immediately  follow  it.  "  And 
this  will  we  do  if  God  permit;  " —  that  is,  leave  the  principles  of 
the  doctrine  of  Christ,  and  go  on  unto  perfection.  "  For  it  is  im- 
possible for  those  who  were  once  enlightened,  and  have  tasted  of  the 
heavenly  gift,  and  were  made  partakers  of  the  Holy  Ghost,  and 
have  tasted  the  good  word  of  God,  and  the  powers  of  the  world 
(aioTws)  to  come,  if  they  shall  fall  away,  to  rene^*-  them  again 
to  repentance."  That  is,  as  the  connection  shows,  it  is  not  in  the 
power  of  man  to  renew  such  to  repentance  by  any  jy>wer  of  argu- 
ment or  persuasion  he  is  possessed  of.  It  can  only  be  done  by  a 
similar  display  of  God's  {)0wer,  as  was  exhibited  in  the  miracles  and 
judgments  by  which  the  Jewish  religion  was  established,  and  by 
which  the  Jews,  when  they  fell  away  from  their  profession  of  this 
religion,  were  brought  to  repentance,  and  their  faith  in  God  was 
renewed.  We  will  close  our  remarks  on  this  text  with  the  follow- 
ing extract  from  Rev.  James  Peirce.  He  says  :  "  The  common 
interpretation  makes  this  [the  phrase  eternal  judgment]  to  refer  to 
the  final  judgment.  I  think  that  the  words  are  to  be  understood 
in  a  very  different  manner,  and   krima  here  seems  to  be  put  for 

temporal  judgment The  word  aionios,  which  we 

have  rendered  eternal,  I  take  to  respect  not  the  time  to  come,  but 
the  time  past,  and  to  signify  ancient,  or  past  long  ago.  That  the 
word  is  thus  used  without  any  respect  to  eternity,  we  may  see  Rom. 
16:  25;  2  Tim.  1:9;  Titus  1:  2.  See,  also,  those  places  in 
the  LXX.      Psalm  11:  b;  Prov.  22  :  28;  Jer,  lb  :   15;  Ezek 


156  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

36  :  2.  According  to  this  account  of  the  words,  we  may  consider  tlie 
Jewish  religion  as  established  by  the  ancient  and  tremendous  judg- 
ments, of  the  execution  of  which  the  books  of  Moses  give  an 
account, —  such  as  the  deluge,  the  destruction  of  Sodom  and 
Gomorrah,  and,  more  especially,  the  drowning  of  Pharaoh  and  his 
host  in  the  lied  Sea,  and  perhaps  the  judgments  of  Ciod  upon  the 
Israelites  in  the  wilderness  for  their  impenitence  and  unbelief."  — 
See  Paraphrase  and  Notes  on  the  Epistles,  ^-c,  by  the  late  Rev. 
and  learned  Mr.  Jas.  Peirce,  of  Exon.,  London,  1733. 

14.  2  Peter  2:17.     These  are  wells  without  water,  clouds  that  are  cai 
ried  with  a  tempest,  to  whom  the  mist  of  darkness  is  reserved /brewer. 

Peter  was  speaking  of  certain  false  teachers,  probably  Judaizing 
teachers,  who  privily  should  introduce  heresies  into  the  Christian 
church,  and  overthrow  the  faith  of  some.  He  does  not  say  that  this 
"  mist  of  darkness "  was  reserved  for  them  in  a  future  state  of 
existence,  nor  that  they  should  suffer  this  mist  of  darkness  in  a 
future  world.  On  the  contrary,  he  says  they  shall  "  bring  upon 
themselves  swift  destruction." —  See  verse  1.  Again  he  says,  their 
"  judgment  now  of  a  long  time  lingereth  not,  and  their  damnation 
slumbereth  not." —  See  verse  3.  Peter  had  heard  the  predictions 
of  our  Lord  respecting  the  punishment  which  was  reserved  for  the 
unbelieving  Jews,  and  for  false  professors  and  false  teachers ;  and 
he  knew  that  that  punishment,  when  he  wrote,  was  nigh  at  hand ; 
and  to  this  he  evidently  alludes.  If  the  banishment  of  the  Jews 
from  the  land  of  Judea  is  called  "  everlasting  punishment,"  without 
intending  to  signify  that  it  is  of  endless  duration,  as  we  have  shown 
to  be  the  fact,  with  what  propriety  might  the  judicial  blindness 
which  came  upon  them  be  called  the  "  mist  of  darkness  forever  !  " 

15.  Jude  1  :  6.  And  the  angels  which  kept  not  their  first  estate,  but 
left  their  own  habitation,  he  hath  reserved  in  everlasting  chains,  under 
darkness,  unto  the  judgment  of  the  great  day. 

In  examining  this  text,  we  will  first  compare  it  with  its  parallel  in 

2  Peter  2  :  4.  For  if  God  spared  not  the  angels  that  sinned,  but  cast 
them  down  to  hell,  and  delivered  them  into  chains  of  darkness,  to  be 
reserved  unto  judgment. 

The  first  question  to  be  considered  is,  Who  or  what  were  these 
angels  ?  It  has  been  supposed  that  tlicy  were  holy  and  happy 
angels  of  Clod  in  heaven;  but,  in   consccjuence  of  their  rebelling 


SCRIPTURE   TERMS   EXPRESSING    DURATION.  157 

agaiLSt  God,  after  a  tremendous  conflict  in  the  paradise  above,  they 
were  thrust  out  of  heaven,  and  confined  in  the  manner  related  in 
these  texts.  But  to  this  view  of  the  subject  we  object  as  tullows  : 
1.  We  are  not  authorized  to  believe  in  any  such  rebellion,  and  war, 
and  fall  of  angels  from  heaven.  The  Bible  gives  us  no  account  of 
this  kind,  and  certainly  we  could  know  nothing  about  it  exce[)t  by 
divine  revelation.  It  may  be  i^retended,  by  some,  that  the  book  of 
Revelation  furnishes  such  a  history ;  but  no  respectable  commen- 
tator on  the  Bible  ever  pretended  that  any  such  account  is  contained 
in  the  book  of  Revelation  ;  and  if  not  tliere,  certainly  it  is  nowhere 
else  in  the  Bible.  2.  To  suppose  that  any  such  war  ever  happened 
in  heaven,  is  to  suppose  that  heaven  is  not  that  holy,  happy  place, 
that  it  is  everywhere  represented  to  be  in  the  Bible.  3.  If  holy, 
happy  angels  in  heaven  could  fall  away,  what  security  have  we  that 
mankind,  when  they  get  to  heaven,  will  not  do  the  same  ?  Cer- 
tainly, none  at  all  ;  and  hence  to  talk  about  any  certainty  of  our 
endless  happiness  in  heaven,  is  to  give  a  false  representation  of  the 
subject.  4.  The  word  which  is  here  rendered  angels  is  defined,  by 
all  lexicon  writers,  to  signify  a  messenger,  one  who  brings  news, 
a  legate,  an  agent,  the  bishop  or  president  of  a  church.  It  is, 
therefore,  a  name  of  office,  and  not  of  nature.  We  think  it  far 
more  rational  and  scriptural  to  understand  it  here  of  hu/iian  mes- 
sengers, or  agents,  than  o^  super  human,  or  angels  of  God.  5.  The 
epistle  of  Jude  "  is  one  of  those  l)ooks  the  genuineness  of  which  was 
disputed  in  the  primitive  ages,  and  which,  therefore,  as  Dr.  Lanlner 
well  observes, '  ought  not  to  be  alleo-ed  as  affordina;  alone  sufficient 
proof  of  any  doctrine.'  Grotius  ascribes  it  to  a  bishop  of  Jerusa- 
lem, in  the  reign  of  Adrian  ;  but  it  is  commonly  believed  to  have 
been  written  by  Judas,  otherwise  called  Lebbeus  and  Thaddeus,  the 
son  of  Al[)heus,  the  brother  of  James  the  less,  and  first  cousin  of 
our  Lord.  The  design  of  the  epistle  is  to  guard  its  readers  against 
the  errors  and  crimes  of  the  Gnostics.  The  epistle  of  Jude  has  aa 
little  evidence,  either  external  or  internal,  in  its  favor  as  any  lx)ok 
of  the  New  Testament." —  See  Im.  Ver.,  Note.  G.  The  passage  in 
2  Peter  which  is  parallel  to  this  in  Jude,  is  found  in  an  epistle 
which  is  also  "  of  doubtful  authority."  7.  "  From  the  change  of 
style  in  the  second  chapter,  this  chapter  is  the  most  doubtful  portion 
of  the  epistle."  8.  "By  those  who  admit  the  genuineness  of  these 
epistles,  the  second  chapter  of  Peter  is  supposed  to  have  been  a  quo- 
14 


158  SCRIPTCRE   TERMS    EXPRESSING    DURATION. 

tution  from  some  ancient  apocryphal  book  ;  and  that  Jude  consulted 
the  epistle  of  Peter  when  writing  his  own ;  and  that  these  writers 
might  not  mean  to  give  authority  to  the  doctrine,  nor  to  sanction  it 
in  tiie  least ;  but  merely  allude  to  it  by  way  of  illustration,  and  to 
argue  with  their  readers  upon  known  and  allowed  principles." — 
See  Im.  Ver.,  Note.  9.  The  connection  in  which  these  passages 
are  found,  shows  that  it  is  quite  possible  that  the  writers  might 
have  alluded  to  the  spies,  or  me.'^sengers,  who  were  sent  to  explore 
the  land  of  Canaan.     See  Chapter  VI. 

But  what  we  are  more  particularly  concerned  with  now,  is  the 
meaning  of  the  word  everlasting,  here  applied  to  the  chains  with 
which  these  angels  were  bound.  Let  it  be  noticed  that  Peter 
simply  calls  them  "  chains,"  without  saying  anything  about  their 
being  everlasting.  The  passage  in  Jude  proves,  of  itself,  that  the 
word  everlasting  is  here  used  in  a  limited  sense.  Mark  the  phrase- 
ology. "  In  everlasting  chains,  under  darkness,  unto  " —  here  is  a 
limitation  of  it  —  "  unto  the  judgment  of  the  great  day."  Nothing 
is  said  about  their  being  punished  endlessly  after  the  judgment 
spoken  of;  nor  is  this  judgment  said  to  be  in  another  world.  For 
an  explanation  of  the  phrase  "judgment  of  the  great  day,"  see 
Chapter  VIII.  It  is  there  shown  that  any  time  of  remarkable 
visitation  of  punishment  upon  the  wicked  is  called  in  the  Scriptures 
a  great  and  terrible  day  of  the  Lord,  or  something  to  the  same 
import ;  and  that  none  of  these  phrases  are  used  to  designate  any 
period  of  time  in  a  future  world. 

16.  Jude  1  :  7.  Even  as  Sodom  and  Gomorrah,  and  the  cities  about 
them  in  like  manner,  giving  tlieinselves  over  to  fornication,  and  going 
after  strange  flesh,  are  set  forth  for  an  example,  suifering  the  vengeance  of 
eternal  fire. 

In  the  first  place,  let  us  compare  this  with  the  parallel  passage  in 

2  Peter  2  :  G.  And  turning  the  cities  of  Sodom  and  Gomorrah  into 
ashes,  condemned  them  with  an  overthrow,  making  them  an  eusample  unto 
those  that  after  should  live  ungodly. 

This  passage  in  Jude  is  supposed  by  some  to  teach  the  endless 
misery  of  the  inhabitants  of  the  cities  spoken  of,  in  a  future  state 
of  existence.  I>ut  we  caimot  adopt  this  view  of  the  subject  for  the 
following  reasons  :  1.  The  scripture  writers,  both  of  the  Old  and 
New  Testament,  frequently  allude  to  the  destruction  of  Sodom  and 


scnii'Tn;K  TKims  kxpuessing  duration.  159 

Gomorrah,  yet  not  a  single  one  of  tlicni  has  given  the  least  intima- 
tion that  the  inhabitants  of  those  cities  were  doomi;d  to  endless 
miseiy. 

In  the  19th  chapter  of  Genesis  we  have  a  partieular  account  of 
this  destruction,  but  not  a  hint  is  given  that  these  people  were  swept 
oft'  from  the  earth  by  fire  and  brimstone,  only  to  endure  still  worse 
torments  after  death.  In  the  18th  chapter  of  the  same  book  we 
have  an  account  of  Abraham's  intercession  for  that  people  that  they 
might  be  spared ;  and  although  he  alludes  to  their  extreme  danger 
of  being  overthrown  by  the  temporal  judgments  of  God,  yet  he  says 
nothing  about  their  exposure  to  still  greater  suffln-ings  after  those 
judgments  should  have  been  executed.  From  this  fact  we  infer 
that  either  they  were  not  exposed  to  any  such  sufferings,  or,  if  they 
were,  Abraham  was  ignorant  of  that  fact ;  or  if  he  was  not,  he  was 
culpably  ivegligent  in  this  respect,  and  did  not  act  as  modern  limit- 
arians  and  believers  in  the  doctrine  of  endless  misery  would  have 
acted  under  the  same  circumstances.  The  fair  presumption  is,  that 
he  had  no  faith  in  their  exposure  to  any  other  sufferings  than  those 
which  they  were  to  experience  on  the  earth.  But  it  may  be  said, 
"  These  people  might  have  been  exposed  to  misery  after  death,  and 
yet  Abraham  and  the  scrijiture  writers  have  been  ignorant  of  that 
fact."  This  is  barely  possible,  but  extremely  improbable.  But, 
certainly,  it  will  not  be  disputed  that  God  knew  all  about  this. 
Well,  where  has  he  informed  us  that  these  people  have  received  such 
a  tremendous  doom  as  is  connnonly  supposed  ?  [When  he  sent  the 
two  destroying  angels  to  warn  Lot  and  his  family  of  the  approach- 
ing destruction,  he  gave  them  no  instructions  to  inform  them,  or  the 
Sodomitas,  of  any  judgment  to  be  executed  after  death.  Now,  can 
it  be  supposed  that  God  knew  of  a  woe  ten  thousand  times  more 
tremendous  than  that  which  consisted  in  their  being  swept  off  from 
the  earth,  as  with  the  besom  of  destruction,  and  yet  neglected  to 
give  them  any  warning  of  it,  or  to  say  one  single  word  concerning 
it  ?  In  the  IGth  chapter  of  Ezekiel,  God  alludes  a  number  of  times 
to  the  inhai)itants  of  Sodom  and  Gomorrah  ;  but  he  gives  no  inti- 
mations of  any  punishment  which  they  experienced,  except  that 
which  consisted  in  their  being  destroyed  from  off  the  earthy/  2.  The 
text  itself  is  entirely  silent  in  regard  to  any  other  punishment  than 
that  which  was  inflicted  in  this  life.  The  "eternal  fire"  spoken 
vf,  was  the  fire  which  destroyed  the  cities  of  Sodom  and  Gomorrah, 


160  SCRIPTUIIE   TERMS   EXPRESSING    DURATION. 

and  burnt  up  their  inhabitants.  In  Gen.  19  :  24,  25,  we  have  the 
following  account :  "  Then  the  Lord  rained  upon  Sodom  and 
Gomorrah  bri?nsto?ie  and  fire  from  the  Lord  out  of  heaven  ;  and  he 
overthrew  those  cities,  and  all  the  plain,  and  all  the  inhabitants  of 
the  cities,  and  that  which  grew  upon  the  ground."  If  these  people 
did  actually  suffer  a  worse  calamity  than  this  in  the  future  world, 
here  was  the  very  place  to  have  mentioned  it.  But  no  such  infor- 
mation is  given.  3.  The  text  in  Peter  says  nothing  about  "  eternal 
fire,"  but  says  that  these  cities  and  their  inhabitants  were  "  cmi- 
demned  with  an  overthrow  ;  "  and  both  Peter  and  Jude  say,  that 
they  were  "  set  forth  for  an  exa7n:ple"  And  Peter  adds,  that 
they  were  "  an  ensample  to  those  that  after  should  live  ungodly.'''' 
Now,  how  could  their  punishment  in  another  world  be  an  example 
to  people  living  in  this  ?  Certainly  they  could  not  see  them  suffer- 
ing this  punishment ;  nor  could  they  know  anything  about  it,  except 
by  divine  revelation ;  and  we  have  seen  that  no  such  revelation  was 
given.  But  the  utter  destruction  of  those  cities  and  their  inhabit- 
ants, by  fire  from  God  out  of  heaven,  was  a  visible  example  to  the 
Jewish  people  of  God's  retributive  justice,  and  of  his  great  dis- 
pleasure against  sin.  4.  In  the  16th  chapter  of  Ezekiel  we  have 
a  prediction  of  the  return  of  Sodom  and  Gomorrah  to  their  former 
estate.  Now,  whether  this  relates  to  the  inhabitants  of  tliose  cities, 
or  to  the  cities  themselves,  it  proves  that  the  "  eternal  fire,"  which 
burnt  up  those  cities  and  their  inhabitants,  cannot  be  endless  in 
duration. 

But  it  may  be  asked,  "  How  could  this  fire  be  called  eternal,  un- 
less it  is  endless  in  duration?"  We  answer,  in  the  same  way  that 
the  fire  which  burnt  on  the  Jewish  altar  could  be  said  to  burn  for- 
ever. Indeed,  it  is  not  only  said  of  this  fire  "  it  shall  burn  for- 
ever," but  it  is  added,  "  it  shall  never  go  out.''''  This  is  nowhere 
said  in  the  Bible  of  the  fire  which  destroyed  the  Sodomites.  Why, 
then,  should  the  latter  be  thought  to  be  endless,  and  tlie  former  be 
allowed  to  be  limited  ?  But  there  are  several  reasons  why  this  fire 
might  be  called  eternal,  without  supposing  it  to  be  of  endless  dura- 
tion. 1.  Because  it  burned  till  it  had  utterly  destroyed  the  inhabit- 
ants of  those  cities  from  off  the  earth,  and  consumed  the  cities 
themselves  beyond  the  possibility  of  their  ever  being  inhabited  or 
rebuilt  by  man.  2.  Because  these  cities  were  built  on  a  sort  of 
bituminous  coal,  so  that  this  fire  continued  to  burn  for  many  agesi 


SCRIPTURE   TERMS    EXPRESSING    DURATION.  IGl 

even  to  the  time  of  the  writing  of  the  epistle  of  Jude.  And  joma 
writers  tell  us,  that  even  after  this  time  smoke  and  flame  was  siome- 
times  seen  to  issue  from  the  site  of  those  cities.  3.  This  fire  might 
be  called  eternal.,  in  the  same  sense  as  the  destruction  of  otlicr  cities 
and  places  is  called  perpetual,  everlasting,  &c.  See  Jer.  18  :  15, 
16;  23:  40,  and  51 :  39;  Ezek.  26 :  20,  21,  and  35:  9. 

]Jut  the  phrase  here  rendered  eternal  fire  is  puros  aionion,  the 
literal  rendering  of  which  would  be,  "  the  fire  of  the  age,"  or  "  the 
fire  of  old."  The  simple  declaration  of  the  apostle  then  is,  that  the 
inhabitants  of  Sodom  and  Gomorrah  suffered  the  vengeance  of  the 
fire  of  the  age,  or  age-lasting  fire;  and  no  reference  is  had  to  any 
punishment  beyond  this  life. 

17.  Jude  1  :  13.  Raging  waves  of  the  sea,  foaming  out  their  own 
shame  ;  wandering  stars,  to  whom  is  reserved  the  bhickuess  of  darkness 
forever. 

By  comparing  this  with  2  Peter  2 :  17,  it  will  be  seen  that  the 
one  is  parallel  with  the  other ;  and  that  both  Peter  and  Jude  are 
speaking  on  the  same  subject,  of  the  same  persons,  and  of  the  same 
punishment.  Our  remarks  on  2  Peter  2  :  17,  are  therefore  equally 
applicable  on  this  text  in  Jude.  It  is  there  shown  that  no  reference 
is  had  to  punishment  in  a  future  state  of  existence,  much  less  to  a 
punishment  which  shall  never  end. 

18.  Rev.  14  :  11.  And  the  smoke  of  their  torment  ascendeth  up  forever 
and  ever  ;  and  they  have  no  rest  day  nor  night,  wlio  worshijj  the  beast  and 
his  image,  and  whosoever  receiveth  the  mark  of  his  name. 

In  examining  this  text,  the  questions  to  be  considered  are  —  1. 
AVho  were  to  be  punished  in  the  manner  described  in  this  passage  ? 
The  connection  and  the  text  itself  show  it  was  to  be  those  who 
worshipped  "  the  beast  and  his  image ;  "  those  who  received  "  the 
mark  of  the  beast  in  their  forehead  or  in  their  hand,"  or  those  who 
received  "  the  mark  of  his  name."  2.  When  were  they  to  be 
punished  ?  The  text  and  context  show  it  was  to  be  at  the  very 
time  when  they  worshipped  the  beast.  "  And  they  have  no  rest, 
day  nor  night,  who  icorship  the  beast  and  his  image."  3.  Where 
were  they  to  be  punished  ?  Why,  plainl}^  not  in  eternity,  but  in 
time  ;  during  the  continuance  of  day  and  night.  "  And  they  have 
no  rest,  day  nor  night,  who  worship  the  beast  and  his  image." 
But  see  verses  9  and  10,  "  If  any  man  worship  the  beast  and  bie 
14* 


1C2  SCRIPTURE   TERMS    EXPRESSING    DURATIOX. 

image,  and  receive  his  mark  in  his  forehead,  or  in  his  hand,  the 
same  shall  drink  of  the  wine  of  the  wrath  of  God,  which  is  poured 
out  without  mixture  into  the  cup  of  his  indignation  ;  and  he  shall 
be  tormented  with  fire  and  brimstone  in  the  presence  of  the  holy 
angels,  and  in  the  presence  of  the  Lamb."  Compare  this  with 
Rev.  16 :  1,  2,  "  And  I  heard  a  great  voice  out  of  the  temple, 
saying  to  the  seven  angels.  Go  your  ways,  and  pour  out  the  rids 
of  the  wrath  of  God  upon  the  earth.  And  the  first  went,  and 
poured  out  his  vial  upon  the  earth  ;  and  there  fell  a  noisome  and 
GRIEVOUS  sore  iipon  the  men  which  had  the  mark  of  the  beast,  and 
upon  them  which  icorshipped  his  imagey  This  proves  beyond  all 
controversy  that  the  punishment  spoken  of  in  the  text  under  con- 
sideration, was  inflicted  in  this  world.  The  beast  spoken  of  in  the 
text  is  acknowledged  on  all  hands  to  be  a  figure  of  some  i'alse  object 
of  worship.  No  one  supposes  that  this  beast  will  exist  in  another 
world,. or  that  he  will  be  worshipped  there;  and  as  the  punishment 
of  those  who  worshipped  the  beast  was  to  be  expei'ienced  during  the 
time  that  tliis  worship  was  rendered,  hence  the  text  can  have  no 
reference  to  punishment  to  be  inflicted  in  another  world. 

Sufficient  has  already  been  said  on  this  text  to  show  that  it  aflFords 
no  proof  of  the  doctrine  of  endless  punishment ;  but,  for  the  satis- 
faction of  those  who  may  wish  to  know  more  on  the  subject,  we 
ofier  the  following  additional  remarks. 

All  the  figures  employed  in  this  text,  and  in  the  context,  are 
frequently  employed  in  the  sacred  Scriptures  to  designate  punish- 
ment to  be  inflicted  in  this  world;  but  not  one  of  them  is  used,  in 
a  single  instance,  to  designate  punishment  in  another  world.  1.  We 
have  the  word  "^re."  We  have  already  shown  that  no  term  is 
more  frecpiently  employed  by  the  sacred  writers  to  represent  God's 
temporal  judgments,  than  the  term  fire.  2.  We  have  '•'fire  and 
brimstone.'"  This  phrase  is  frequently  employed  for  the  same  pur- 
pose as  the  term  fire.  See  Job  18:  15,  "  Bri?}isto7ie  shall  be 
scattered  upon  his  (the  wicked  man's)  habitation."  Ps.  11 :  6, 
"  Upon  the  wicked  he  shall  rain  snares,  fire  and  brimsto?ie,  and  an 
horril)Ie  tempest:  this  shall  be  the  portion  of  their  cup."  Isa.  34: 
!),  "  And  the  streams  thereof  (of  the  land  of  Idumea)  shall  be 
turned  into  pitch,  and  the  dust  thereof  into  brimstone^  Ezek. 
.•}<S  :  22,  "And  I  will  plead  against  him  (Gog)  with  pestilence  and 
with    blood;  and  I  will   rain  upon  him,  and  upon  his  bands,  and 


SCRIPTURE   TERMS   EXPRESSING    DURATION.  1G3 

upon  the  many  people  that  arc  with  him,  an  overflowing  raiii,  and 
great  hail  stones,  fire  and  brimstone.''^  3.  We  have  "  wrath  oj 
God."  Luke  21:  23,  "For  (at  the  destruction  of  Jerusalem) 
there  shall  be  great  distress  in  the  land,  and  wrath  u[)on  this 
people."  1  Thcs.  2  :  10,  "  For  the  wrath  is  come  upon  them  (the 
Jews)  to  the  uttermost."  4.  We  have  "  cup  of  the  Lord's  indig' 
nation."  See  Ps.  11 ;  6,  above,  and  Ps.  75 :  8,  "  For  in  the  hand 
of  the  Lord  there  is  a  cup,  and  the  wine  is  red ;  it  is  full  of  mix- 
ture, and  he  poureth  out  of  the  same  :  but  the  dregs  thereof,  all 
the  wicked  of  the  earth  shall  wring  them  out,  and  drink  them." 
Jer.  25  :  15 — 18,  "  For  thus  .saith  the  Lord  God  of  Israel  unto 
mo.  Take  the  wine-cup  of  this  fury  at  my  hand,  and  cause  all  the 
nations  to  whom  I  send  thee  to  drink  it.  And  thoy  shall  drink, 
and  be  moved,  and  be  mad,  because  of  the  sword  that  I  will  send 
among  them.  Then  took  I  the  cup  at  the  Lord's  hand,  and  made 
all  the  natiuns  to  drink  unto  whom  the  Lord  had  sent  me  :  to 
wit,  Jerusalem,  and  the  cities  of  Judah,  and  the  kings  thereof,  to 
make  them  a  desolation,  an  astonishment,  an  hissing,  and  a  curse,  as 
it  is  this  day."  5.  We  have  "  smoke  of  their  torment."  Ps. 
37  :  20,  "  They  (the  wicked)  shall  consume;  into  smoke  shall  they 
consume  away."  Isa.  34  :  10,  "  The  smoke  thereof  (of  the  land 
of  Idumea)  shall  go  up /brefer  ;  from  generation  to  generation  it 
shall  lie  waste;  none  shall  pass  through  \i forever  and  ever." 

The  meaning  of  the  text,  when  stripped  of  its  figures,  appears  to 
be  this  :  That  as  the  worshippers  of  the  beast  were  the  adherents 
of  a  false  religion,  and  rendered  worship  to  something  besides  the 
true  God ;  hence,  they  would  find  no  rest  or  enjoyment  in  the  ser- 
vice of  such  a  religion  ;  but,  on  the  contrary,  it  would  be  to  them 
a  source  of  continual  disquietude,  anxiety  and  torment.  This  idea 
is  expressed  in  the  text  and  context  under  the  figui'e  of  their  being 
"  tormented  with  fire  and  brimstone,"  of  the  "  smoke  of  their  tor- 
ment ascending  up  forever  and  ever  ;  "  that  is,  unceasingly,  perpet- 
ually ;  and  of  their  having  "  no  rest  day  nor  night."  There  are 
quite  a  sufficient  number  of  such  kinds  of  religion  in  the  world,  and 
God  knows  they  have  too  many  adherents,  who  experience  the  truth 
of  the  declaration  contained  in  the  text  in  all  its  length  and 
breadth. 

To  this  exposition  of  the  text  we  know  of  but  one  plausible  ob- 
jectiru.     It  is  said   that  "  this  punishment  must  be  in  another 


164 


SCRIPTURE   TERMS   EXPRESSING   DURATION. 


world,  because  it  is  said  to  be  inflicted  '  in  the  presence  oj  the  holy 
angels,  and  in  the  presence  of  the  Lamb.'' "  But,  have  we  not 
shown  that  the  worshippers  of  the  beast  were  to  be  punished  at  the 
very  time  when  they  worshipped  him,  and  in  the  phice  where  time 
is  measured  by  day  and  night?  Most  certainly  we  have.  If,  then, 
the  objector  supposes  that  the  presence  of  the  holy  angels,  or  mes- 
sengers, and  the  presence  of  the  Lamb,  is  confined  exclusively  to 
another  world,  he  must  also  suppose  that  the  beast  is  in  another 
world,  and  that  he  is  worshipped  there.  He  must  also  suppose  that 
time  in  eternity  is  measured  by  day  and  night.  Again,  have  we 
not  proved  that  the  seven  angels  poured  out  the  vials  of  the  wrath 
of  God  upon  the  earth  ;  and  that  a  grievous  punishment  fell  upon 
the  worshippers  of  the  beast  in  this  world  ?  This  cannot  be  denied. 
AVell,  then,  we  ask,  which  is  most  rational  and  consistent,  to  con- 
clude that  the  beast  exists  in  another  world,  and  has  his  worshippers 
there  ;  or  that  his  worshippers  might  be  punished  in  this  world,  and 
at  the  same  time  that  punishment  be  inflicted  in  the  presence  of  the 
holy  messengers,  and  in  the  presence  of  the  Lamb  ?  It  will  be 
admitted  that  by  the  "  Lamb "  here  is  signified  Jesus  Christ. 
Well,  did  he  not  promise  to  be  with  his  disciples,  even  after  he 
ascended  to  heaven  ?  And  has  he  not  promised  that  where  two  or 
three  are  gathered  together  in  his  name,  there  he  will  be  in  their 
midst  ?  The  presence  of  the  Lamb,  then,  is  not  confined  exclu- 
sively to  another  world,  but  may  be,  and  is,  in  this  world.  Hence, 
this  punit^hment  might  have  been  inflicted  in  the  presence  of  the 
Lamb,  and,  at  the  same  time,  have  been  inflicted  in  this  world. 

19.  Rev.  19  :  3.  And  again  they  said,  Alleluia,  and  her  smoke  rose  up 
forever  and  ever. 

The  connection  shows  that  this  was  spoken  of  spiritual  Babylon 
—  that  "  great  city,"  called  the  "  beast  with  seven  heads  and  ten 
liorns."  In  the  17th  and  18th  chapters  we  have  a  particular  ac- 
count of  this  beast,  and  of  his  overthrow.  In  chapter  17  :  8,  we 
are  told  that  this  beast  "  ascended  out  of  the  hottomless  pit.'''' 
This  proves  that  the  bottomless  pit  is  in  this  world,  for  no  one  will 
suppose  that  cities  can  ascend  out  of  such  a  pit  in  a  future  state  of 
existence.  But  it  is  also  said,  that  this  beast  shall  '■'go  into  'per- 
dition.^'' This  shows  that  it  is  not  necessary  to  go  into  a  future 
state  to  go  into  perdition ;  for,  surely,  no  one  will  contend  that 


SCKIPTOUE   TEIIMS   EXPRESSING   DURATION.  165 

cities  arc  to  be  carried  into  another  world,  and  be  sent  into  perdition 
there  !  What  the  nature  of  this  perdition  was,  may  be  learned 
from  chapter  17  :  15 — 17,  "  The  waters  which  thou  sawcst,  where 
the  wliore  sitteth,  are  peoples,  and  multitudes,  and  nations,  and 
tongues.  And  the  ten  horns  which  thou  sawest  upon  the  beast, 
these  shall  hate  the  whore,  and  make  her  desolate  and  naked,  and 
shall  eat  her  flesh,  and  burn  her  with  fire."  See,  also,  18  :  2 — 
10,  "And  he  (the  angel)  cried  with  a  loud  voice,  saying,  Babylon 
the  great  is  fallen,  is  fallen,  and  is  become  the  habitation  oi'  devils, 
and  the  hold  of  every  foul  spirit,  and  a  cage  of  every  unclean  and 
hateful  bird.  For  all  nations  have  drunk  of  the  wine  of  the  wrath 
of  her  fornication,  and  the  kings  of  the  earth  have  committed  for- 
nication with  her,  and  the  merchants  of  the  earth  are  waxed  rich 
through  the  abundance  of  her  delicacies.  And  I  heard  another 
voice  from  heaven,  saying,  Come  out  of  her,  my  people,  that  ye  be 
not  partakers  of  her  sins,  and  that  ye  receive  not  of  her  plagues. 
For  her  sins  have  reached  unto  heaven,  and  God  hath  rcmen)bcred 
her  iniquities,  lleward  her  even  as  she  rewarded  you,  and  double 
unto  her  double,  according  to  her  works  ;  in  the  cup  which  she  hath 
tilled,  fill  to  her  double.  How  much  she  hath  glorified  herself,  and 
lived  deliciously,  so  much  torment  and  sorrow  give  her :  for  she 
saith  in  her  heart,  I  sit  a  queen,  and  am  no  widow,  and  shall  see  no 
sorrow.  Therefore  shall  her  plagues  come  in  one  day,  death,  and 
MOURNING,  and  FAMINE;  and  she  shall  he  utterly  burned  witii 
FIRE  :  for  strong  is  the  Lord  God  who  judgeth  her.  And  the  kings 
of  the  earth,  who  have  committed  fornication  and  lived  deliciously 
with  her,  shall  bewail  her,  and  lament  her;  when  they  shall  see  the 
SMOKE  OF  HER  BURNING,  Standing  afar  ofi"  for  the  fear  of  her  toi'ment. 
Faying,  Alas,  alas!  that  great  city  Babylon,  that  mighty  city!  for 

[N  ONE  HOOR  is  THY  JUDGMENT  COME."       It  is  supposed  by  SOUIC,  that 

Bal)ylon  here  spoken  of,  signifies  pagan  Rome.  But,  if  the  reader 
will  examine  all  that  is  said  about  it  in  the  Revelation,  he  will  see 
that  it  is  much  more  natural  to  understand  it  of  the  city  of  Jerusa- 
(em.  .  For  instance,  see  chapter  11 :  7,  8.  "  And  when  they  (the 
two  witnesses)  shall  have  finished  their  testimony,  the  beast  that  as- 
cendeth  aid  of  the  bottomless  pit  shall  make  war  against  them, 
and  shall  overcome  them,  and  kill  them.  And  their  dead  bodies 
shall  lie  in  the  street  of  the  great  city,  which  spiritually  is  called 
Sodom  and  Egypt,  where  also  our  Lord  was  crucified."     We 


166  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

are  also  told  that  "  that  great  city  was  clothed  \njiiie  linen,  and 
purple,  and  scarlet,"  —  see  chapter  18  :  16,  —  and  that  men  "  cried, 
when  they  saw  the  smoke  of  her  burning ,  saying,  What  city  is  like 
unto  this  great  city?  "  Verse  18.  Again  :  "  Rejoice  over  her,  thou 
heaven,  and  ye  holy  apostles  and  prophets,  for  God  hath  avenged 
you  on  her."  Verse  20.  Once  more  :  "  And  in  her  was  found  the 
blood  of  prophets,  and  of  saints,  and  of  all  that  were  slain  tipon 
the  earth.'''  Verse  24.  Then  the  19th  chapter  commences  thus  : 
"  And  after  these  things  I  heard  a  great  voice  of  much  people  in 
heaven,  saying.  Alleluia;  salvation,  and  glory,  and  honor,  and 
power,  unto  the  Lord  our  God :  for  true  and  righteous  are  his  judg- 
ments ;  for  he  hath  judged  tlie  great  whore  which  did  corrupt  the 
earth  with  her  fornication,  and  hath  avenged  the  blood  of  his  serv- 
ants at  her  hand.  And  again  they  said,  Alleluia,  and  her  smoke 
rose  up  forever  and  ever."  Now,  whether  this  was  pagan  Home,  or 
Jerusalem,  no  further  proof  is  needed  that  there  is  no  allusion  here 
to  punishment  in  another  world.  We  see  that  here,  as  in  many 
other  places  in  the  Bible,  the  terra  fire  is  used  as  a  figure  of  God> 
temporal  judgments,  and  that  the  phrase  forever  and  ever  is  evi- 
dently used  in  a  limited  sense. 

""  20.  Rev.  20  :  10.  And  the  devil  that  deceived  them  was  cast  into  th» 
lake  of  fire  .and  brimstone,  where  the  beast  and  the  false  prophet  are,  and 
shall  be  tormented  day  and  night  forever  and  ever. 

We  have  seen  what  the  beast  here  spoken  of  was,  and  that  he 
was  to  go  into  perdition  —  that  is,  be  utterly  destroyed  by  the 
judgments  of  God.  This  text  shows  that  the  same  fate  awaited  the 
devil  or  impostor.  The  lake  of  fire  and  brimstone  here  signifies 
precisely  the  same  as  perdition,  and,  so  far  from  being  in  another 
world,  is  expressly  declared  to  be  in  this.  See  Rev.  19  :  20,  21 
"  And  the  beast  was  taken,  and  with  him  the  false  prophet  that 
wrought  miracles  before  him,  with  which  he  deceived  them  that 
had  received  the  mark  of  the  beast,  and  them  that  worshipped  his 
image.  These  both  were  cast  alive  into  a  lake  of  fire  burning 
with  brimstone.  And  the  remnant  were  slain  vnth  the  sword 
of  him  that  sat  upon  the  horse,  which  sword  proceeded  out  of  his 
mouth  ;  and  all  the  fowls  were  filled  jvith  their  flesh."  In  this 
passage,  and  in  the  text  under  consideration,  "  the  persons  who  aro 
eaid  to  be  tormented  forever  and  ever  are  not  real,  but  figurative. 


PCIUPTURE   TERMS   EXPRESSING    DURATION.  1()7 

arul  symhoJ'ic  persons  —  the  impostor,  the  beast,  ami  the  false 
pophet.  The  place,  therefore,  the  kind,  and  the  duration  of  their 
torment  must  also  be  figurative."  The  meaning  seetns  to  be,  that 
the  enemies  of  Christianity,  the  advocates  of  error,  and  false  proph- 
ets, together  with  the  spirit  of  wickedness  itself,  should  be  over- 
come and  utterly  destroyed.  The  punishment  spoken  of  in  the  text 
was  to  be  inflicted,  like  that  upon  the  "worshippers  of  the  beast," 
in  the  place  where  time  is  measured  by  day  and  night.  Of  course 
\t  could  not  be  in  eternity/ 

Such  are  all  the  texts  in  the  Bible,  where  the  words  eternal, 
everlasting,  forever,  and  forever  and  ever,  are  applied  to  punish- 
ment. We  have  not  omitted  one  to  our  knowledge.  We  have 
found  these  words  applied  to  punishment  twenty  times  ;  but  in  Isa. 
33  :  14 ;  Jer.  17  :  4 ;  Matt.  18  :  8,  and  25  :  41 ;  Jude  1  :  6,  7  ;  and 
Rev.  14:  11,  they  are  applied  to  the  instrument  of  punishment; 
and  in  Rev.  19  :  3,  to  the  punishment  of  a  place  ;  so  that  in  reality 
these  words  are  applied  to  the  punishment  of  persons  only  twelve 
times  in  the  whole  Bible  —  five  times  in  the  Old  Testament,  and 
seven  times  in  the  New.  In  the  Old  they  are  thus  applied,  once 
in  Job,  once  in  Psalms,  once  in  Jeremiah,  once  in  Malachi,  and 
once  in  Daniel.  In  the  New,  once  in  Matthew,  once  in  Mark,  once 
in  2  Tliessalonians,  once  in  Hel)rews,  once  in  2  Peter,  once  in  Jude, 
and  once  in  Revelation.  The  word  eternal  is  not  applied  to  tlie 
punishment  of  persons  in  a  single  instance  in  the  Old  Testament, 
and  but  twice  in  the  New  —  once  in  Mark  and  once  in  Hebrews. 
Tlie  word  everlasting  is  thus  applied  in  the  Bible  four  times;  twice 
in  the  Old  Testament,  and  twice  in  the  New.  In  the  Old  it  is  thus 
applied,  once  in  Jeremiah,  and  once  in  Daniel.  In  the  New,  once 
in  IMatthew,  and  once  in  2  Thessalonians.  The  word  forever  is 
applied  as  above  four  times  in  the  Bible ;  twice  in  the  Old,  and 
twice  in  the  New  Testament.  In  the  Old,  it  is  applied  in  this 
manner,  once  in  Job,  and  once  in  Psalms.  In  the  New,  once  in  2 
Peter,  and  once  in  Jude.  The  phrase  forever  and  ever  is  applied 
to  the  punishment  of  persons  twice  in  the  Bible;  once  in  Psalms, 
and  once  in  Revelation.  Neither  of  these  words  is  applied  to  the 
punishment  of  persons  in  either  of  the  following  books  of  the  Old 
Testament :  —  Exodus,  Leviticus,  Numbers,  Deuteronomy,  Joshua, 
Ruth,  Judges,  1  and  2  Samuel,  1  and  2  Kings,  1  and  2  Chronicles 
Ezra,  Nehemiah,  Esther,  Proverbs,  Ecclesiastes,  Song  of  Solomon 


168  SCRIPTURE   TERMS    EXPRESSING    DURATION. 

Isaiah,  Lamentations,  Ezekiel,  Ilosea,  Joel,  Amos,  Obadiah,  Jonah, 
Micah,  Nahum,  Habakkuk,  Zephaniah,  Haggai,  nor  in  Zechariah. 
Nor  are  they  thus  applied  in  any  of  the  following  books  of  the  New 
Testament :  —  Luke,  John,  Acts,  Romans,  1  and  2  Corinthians, 
Galatians,  Ephesians,  Philippians,  Colossians,  1  Thessalonians,  1 
and  2  Timothy,  Titus,  Philemon,  James,  1  Peter,  nor  in  1,  2,  and 
3  John.  Whether  the  passages  in  which  these  words  are  applied 
to  punishment  give  the  least  countenance  or  support  to  the  doctrine 
of  endless  punishment,  the  reader  can  judge. 


SECTION    IV. 

Statement  of  Facts,  showing  that  the  Fact  of  the  Application  of  the  IVords 
Eternal,  Everlasting,  SfC,  to  Punishment,  is  no  Proof  of  the  Doctrine 
of  Endless  Punishment. 

1.  We  have  seen  that  the  words  everlasting,  forever,  and  forever 
and  ever,  in  the  Old  Testament,  are  translated  from  the  Hebrew 
olim.  Taylor,  Parkhurst,  Stuart,  and  indeed  all  lexicon  writers, 
admit  that  the  word  olim  does  not  of  itself  signify  an  endless  dura- 
tion. In  other  words,  that  this  is  not  the  radical  meaning  of  the 
word.  Hence,  they  define  it  to  signify  "  a  duration  which  is  con- 
cealed ;"  "  time  hidden  from  man,  whether  definite  or  indefinite, 
whether  past  or  future." 

2.  These  words  in  the  New  Testament  are  translated  from  the 
Greek  word  aio7i  and  aionios.  The  authorities  referred  to  above 
admit  that  these  words  are  frequently  used  to  express  a  limited 
period  of  time,  and  that  they  correspond  with  the  Hebrew  olim ; 
and,  also,  that  in  their  scripture  usage  they  are  synonymous  with 
that  term. 

'  3.  Although  the  authorities  just  referred  to  contend  that  aton 
and  aionios  are  sometimes  used"  to  express  endless  duration,  yet  of 
this  there  is  no  proof;  and  although  they  assert  that  olim  is  some- 
times used  to  signify  endless  duration,  yet  of  this  there  is  no  proof; 
and,  besides,  even  they  themselves  admit  that  it  signifies  this,  "  not 
fiom  tlie  proper  force  of  the  word,  but  when  the  sense  of  the  place 
requires  it,  as  God  and  his  attributes."  But,  allowing  they  are 
correct  in  this,  —  and  in  our  opinion  it  is  a  point  of  but  very  little 
importance,  —  then  it  will  follow  that  the  extent  of  duration  expressed 


SCRIPTURE   TERMS    EXPRESSING    DURATION.  1G9 

by  these  terms  must  be  determined  by  the  nature  of  the  thing  to 
•which  they  are  applied ;  and,  unless  it  can  be  shown  that  punish- 
ment is  absolutely  endless  in  its  nature,  the  fact  of  the  application 
of  these  terms  to  punishment  does  not  prove  the  endless  duration  of 
that  punishment. 

4.  It  is  beyond  all  dispute,  that  these  words  are  frequently,  and 
in  a  great  variety  of  ways,  used  in  the  Scriptures,  both  of  the  Old 
and  the  New  Testament,  to  signify  limited  duration.  Out  of  six. 
hundred  and  fifty-two  occurrences  of  oUin,  and  its  corresponding 
words,  in  the  Old  Testament,  it  is  susceptible  of  the  cle'arest  demon- 
stration that  in  six  hundred  instances  it  expresses  only  limited 
duration. 

5.  Our  translators  have  rendered  olim,  and  its  corresponding 
words,  by  nearly  thirty  different  words  and  phrases,  most  of  them 
signifying  duration,  but  varying,  as  to  its  extent,  from  three  days  to 
endless  duration. 

/^  6.  It  is  an  indisputable  fact  that  the  words  olim  and  aion  are 
used  in  the  Scriptures  in  the  plural  number.  Now,  had  the  inspired 
writers  understood  these  words  to  express  endless  duration,  there 
would  have  been  no  necessity  of  their  using  them  in  the  plural 
number ,  but,  on  the  contrary,  such  use  of  them  would  be  highly 
improper. 
.^  7.  These  words  are  not  only  used  in  the  plural  number,  but 
words  are  added  to  extend  their  signification.  The  literal  rendering 
of  Exodus  15  :  18,  is,  "  The  Lord  shall  reign  from  aion  to  aion  and 
farther.^''  Dan.  12:  3,  "And  they  that  turn  many  to  righteous- 
ness shall  shine  as  the  stars  through  \\\q- aions  and  farther .'"  Mic. 
4:5,  "  And  we  will  walk  in  the  name  of  Jehovah  our  God  through 
the  aion  and  beyond  it."  Now,  if  the  word  aion  signifies  eternity, 
then  we  should  be  under  the  necessity  of  reading  these  passages 
thus:  —  "The  Lord  shall  reign  from  eternity  to  eternitjj,  and 
farther."  "And  they  that  turn. many  to  righteousness  shall  shine 
as  the  stars  through  the  eter7iity  and  farther."  "  And  we  will 
walk  in  the  name  of  Jehovah  our  God  through  the  eternity  and 
beyond  it."  Now,  to  speak  of  a  period  of  time  beyond  eternity,  or 
to  speak  of  one  eternity  succeeding  another,  is  absurd.  Hence,  we 
conclude  the  scripture  writers  did  not  understand  these  words  to 
signify  endless  duration. 

8.  If  we  understand  aion  to  express  endless  duration,  then  we 
15 


J  70  SCRIPTURE   TERMS   EXPRFSSi:<G    DURATION. 

ehall  read  in  the  Bible  of  eter7iities,  of  the  begi?ini?ig  of  eternitf 
of  the  ejid  of  eternity,  and  of  this  eternity,  and  the  eternity  tc 
come.  Eph.  2 :  7,  "  That  in  the  aions  (eternities)  to  come  he 
might  show  the  exceeding  riches  of  his  grace."  Col.  1  :  26,  "  Even 
the  mystery  which  hath  been  hid  from  aions  (eternities),  and  from 
generations."  Eph.  3:9,  "  And  to  make  all  men  see  what  is  the 
fellowship  of  the  mystery,  which  from  the  begiiming  of  the  aion 
(eternity)  hath  been  hid  in  God."  Titus  1:2,"  In  hope  of  eternal 
life,  which  God  that  cannot  lie  promised  before  the  aion  (eternity) 
began."  Acts  3:  21,  "Which  God  hath  spoken  by  the  mouth  of 
all  his  holy  prophets  since  the  aion  (eternity)  began."  Matt.  24  : 
3,  "  Tell  us  when  shall  these  things  be,  and  what  shall  be  the  sign 
of  thy  coming,  and  of  the  end  of  the  aion  (eternity)."  Matt.  28  : 
20,  "  Lo,  I  am  with  you  always,  even  to  the  end  of  the  aion 
(eternity)."  Heb.  9 :  26,  "  But  now  once  in  the  end  of  the  aion 
(eternity)  hath  he  appeared  to  put  away  sin  by  the  sacrifice  of  him* 
self."  1  Cor.  10  :  11,  "  And  they  are  written  for  our  admonition 
upon  whom  the  ends  of  the  aions  (eternities)  have  come."  Matt. 
12  :  32,  "  But  whosoever  speaketh  against  the  Holy  Ghost,  it  shall 
not  be  forgiven  him,  neither  in  this  aion  (eternity),  nor  in  the  aion 
(eternity)  to  come."  Eph.  1  :  21,  "  Far  above  all  principality,  and 
power,  and  might,  and  dominion,  and  every  name  that  is  named, 
not  only  in  this  aion  (eternity),  but  also  in  that  to  come.'" 

9.  It  is  a  matter  of  some  doubt  whether  these  words  do  of  them- 
selves primarily  signify  duration  at  all,  and  whether,  when  they 
are  used  for  this  purpose,  they  are  not  used  in  an  accommodated 
sense.  Dr.  Clowes  says  on  this  subject,  "  There  has  been  at  least 
one  writer  (Rev.  Mr.  Goodwin,  in  the  Christian  Examiner,  pub- 
lished in  Boston)  who  has  with  great  learning  and  judgment  examined 
these  words,  and  who  has  come  to  the  conclusion  that  olim,  and  its 
equivalent  aion,  mean  spirit,  and  aionios  means  spiritual,  and  that 
these  words  never  have  necessarily  the  meaning  of  duration.  With- 
out admitting  or  rejecting  the  correctness  of  this  sentiment,  we 
must  declare  that  our  Saviour  has  so  carefully  defined  eternal  life 
as  consisting  in  '  the  knowledge  of  God,  and  of  Jesus  Clnist  as  sent 
by  him,'  and  as  being  that  which  is  here  enjoyed  before  the  resurrec- 
tion, —  as  something,  in  short,  which  is  exclusive  of  that  life  which 
shall  be  enjoyed  in  the  future  world,  —  that  we  feel  ourselves  com- 
[)elled   to  admit,  that,  in  the  teachings  of  our  Saviour,  the  teroi 


SCRIPTURE   TERMS   EXPBESSINQ    DURATION.  171 

aio?iios,  remloreJ  eternal,  in  the  phrase  eternal  life,  refers  much 
more  to  the  character  of  that  life  than  to  its  duration.  The  otil}» 
question  is,  whether  the  terms  olitn,  aion,  anJ  aioiiios,  have  not  in 
other  parts  of  Scripture  a  corresponding  meaning." 

10.  If  we  understand  these  terms  to  be  expressive  of  endless 
duration,  we  put  an  unanswerable  argument  into  the  hands  of  the 
Jews.  It  is  ap  incontrovertible  fact  that  these  terms  are  applied 
to  God's  ancient  covenant  with  the  Jews,  to  the  statutes  of  Moses, 
and  to  the  priesthood  of  Aaron.  With  what  propriety,  then,  may 
the  Jews  contend  that  all  these  w^re  designed  to  be  of  perpetual 
continuance,  and  that  Jesus  must  nave  been  an  impostor,  inasmuch 
as  one  ostensil)le  object  which  ho  had  in  view  was  to  abrogate  the 
institutions  of  Moses,  and  bring  the  Legal  covenant  to  a  close  ! 

11.  But  we  also  set  the  Bible  at  variance  with  itself.  We  have 
seen  that  these  terms  are  ap{)lied  to  the  ordinances  of  JMoses,  and 
yet,  in  Ileb.  8:13,  and  9:10,  we  are  expressly  told  that  the  old 
covenant  and  the  Mosaic  ordinances  are  done  away.  We  have  seen 
that  these  terms  are  applied  to  the  Aaronic  priesthood,  and  yet,  in 
Hebrews,  7th  chapter,  we  are  told  that  that  priesthood  is  abolished. 
These  terms  are  also  applied  a  number  of  times  to  the  kingdom  of 
Christ,  and  yet,  in  1  Cor.  15  :  24,  we  are  told  that  this  kingdom 
shall  come  to  an  end.  "  Then  cometh  the  end,  when  he  (Christ) 
shall  have  delivered  up  the  kingdom  to  God,  even  the  Father ; 
when  he  shall  have  put  down  all  rule,  and  all  authority,  and 
power;  for  he  must  reign  till  he  hath  put  all  enemies  under  his 
feet." 

12.  Although  these  terms  are  applied  to  the  punishment  of 
persons  twelve  times  in  the  Bible,  yet  in  not  one  single  instance  are 
they  apjilied  to  punishment  after  death,  or  in  a  future  state  of 
txistence.  We  have  examined  every  passage  particularly  and  care« 
fully,  and  have  not  been  able  to  find  even  one  which  has  any  refer- 
ence to  a  future  world.  Now,  this  is  an  important  fact.  How  can 
it  be  supposed  now  that  the  scripture  writers  believed  in  a  future 
state  of  unending  punishment,  and  understood  these  terms  as 
expressive  of  endless  duration,  and  yet  should  not,  in  a  single 
instance,  apply  these  terras  to  that  punishment  ?  This  is  an 
absurdity  so  glaring  "that  it  must  not  be  overlooked.  The  Bible 
abounds  with  exhortations  to,  and  warnings,  and  threats,  and  denun- 
ciations against,  the  wicked,  yet  nowhere  between  its  lids  do  we  fi'ji? 


172  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

the  terms  olim,  aion,  and  aionios,  applied  to  any  punishment  whal- 
ever  in  another  world.  This  flict,  upon  the  minds  of  the  candid^ 
will  have,  and  upon  the  minda  of  all  ought  to  have,  great  weight. 

1 3.  It  is  also  a  fact  that  a  great  majority  of  the  scripture  writers 
have  not  applied  these  terms  to  punishment  —  that  is,  the  punii<h- 
nient  of  persons  —  at  all.  And  of  those  who  have,  they  have  done 
BO  only  in  a  very  few  instances.  Job,  David,  Jeremiah,  Daniel, 
and  Malachi,  are  the  only  Old  Testament  writers  who  apply  these 
terms  to  punishment;  and  they,  each,  only  once.  Jesus  Christ 
applied  the  terms  in  question  to  punishment  only  twice;  Paul, 
twice  ;  Peter,  once ;  Jude,  once ;  and  supposing  John  to  h-ave  been 
the  author  of  the  book  of  Revelation,  he  once.  Now,  can  it  be 
believed  that  Moses,  Joshua,  Ruth,  Ezra,  Nehemiah,  Esther,  Solo- 
mon, Isaiah,  EzekicI,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah, 
Nahum,  Habakkuk,  Zephaniah,  Haggai,  and  Zechariah,  could  have 
believed  in  the  doctrine  of  future  endless  punishment,  and  that  these 
terms  were  expressive  of  endless  duration,  and  yet  that,  in  all  their 
denunciations  against  the  wicked,  they  should  never  apply  these 
terms  to  punishment  of  any  kind,  either  in  this  world  or  another  ? 
The  man  who  can  believe  this  must  have  a  mind  not  regulated  by 
evidence  in  making  up  his  opinions.  Such  an  one  is  prepared  to 
believe  almost  anything. 

We  will  now  notice  some  objections.  It  is  said  that  "  these 
terms  must  express  endless  duration  because  they  are  applied  to 
God."  If  the  objector  means  by  this  that  because  a  term  expressive 
of  duration  is  applied  to  God,  therefore  it  expresses  endless  dura- 
tion in  all  cases,  we  have  shown  this  to  be  contrary  to  fact.  For 
we  have  seen  that  the  terms  in  question  are  applied  to  God,  and  yet 
are  applied  to  things  which  have  had,  and  to  things  which  are  to 
have,  an  end.  If  he  means  by  it  that  because  a  term  expressive  of 
duration  is  applied  to  God,  therefore  that  term  is  of  itself  express- 
ive of  endless  duration,  this  also  is  contrary  to  fact.  For  we  have 
shown  that  the  term  olim  is  applied  to  God,  and  yet  that  eternity 
is  not  the  radical  meaning  of  the  word ;  and  that  if  it  expresses 
endlct^s  duration  when  applied  to  God,  it  is  not  from  the  natural 
force  of  the  word,  but  because  the  Being  to  whom  it  is  applied  is 
endless  in  his  nature.  We  say  a  great  man,  and  the  great  God; 
but  when  we  apply  the  word  great  to  man,  we  do  not  mean  that  he 
is  as  great  as  God.     We  say  a  good  man,  and  the  good  God ;    but 


SCRIPTORE   TERMS   EXPRESSING    DURATION.  173 

we  do  nut  mean  that  the  man  is  as  good  as  God.  So,  also,  we  say 
of  a  man,  he  is  an  everlasting  talker,  and  of  God,  he  is  everlast' 
ingly  good ;  but  we  do  not  mean  that  the  man  will  continue  to  talk 
as  long  as  God  is  good.  AVe  say,  too,  of  a  child,  he  is  eternally  in 
mischief,  and  of  God,  he  is  the  eternal  God;  but  we  do  not  mean 
that  the  child  will  continue  to  do  mischief  as  long  as  God  exists. 

2.  It  has  been  said  that  "  aionios,  when  it  stands  alone,  signifies 
endless  duration."  Aionios  is  an  adjective.  It  must,  therefore,  be 
connected  with  some  noun,  either  expressed  or  understood,  which 
it  qualifies.  Adjectives  never  make  or  add  qualities  to  nouns,  but 
simply  express  qualities  which  are  inherent  in  the  noun  itself. 
Neither  can  an  adjective  express  any  more  than  the  noun  to  which 
it  is  prefixed,  or  from  which  it  is  derived.  Indeed,  it  is  often  the 
case  that  nouns  express  more  than  can  be  expressed  by  adjectives. 
For  instance,  we  say  of  a  man,  he  is  lovely  ;  by  this  we  mean  that 
he  is  possessed  of  some  lovely  qualities ;  but  if  we  say  the  man  is 
love,  we  express  by  this  that  love  is  the  inherent  principle  of  his 
very  nature.  When  we  say  God  is  lovely,  we  do  not  express  as 
much  as  when  we  say  God  is  love.  For  God  might  be  lovely,  and 
yet  love  not  be  the  essence  of  his  nature ;  but  when  we  say  he  is 
love,  we  express  by  it  that  love  is  the  central  sun  of  all  his  excel- 
lences; that  it  is  the  sum  and  substance,  the  all  and  in  all,  and  the 
very  essence  of  his  nature.  Now,  as  the  adjective  aiotiios  is  derived 
from  the  noun  aion,  hence  it  can  express  no  more  than  aion. 

3.  But  it  is  said  that  "  these  terms  must  express  endless  duration 
when  applied  to  punishment,  inasiimch  as,  in  some  texts  where  they 
are  thus  applied,  the  punishment  spoken  of  is  in  the  same  text  con- 
trasted with  eternal  life."  There  are  but  two  instances  of  this  in 
the  Bible,  —  one  in  Dan.  12  :  2,  and  one  in  Matt.  25  :  46.  It  by 
no  means  follows  that  because  everlasting  punishment  is  contrasted 
with  eternal  life,  therefore  the  punishment  spoken  of  is  equal  in 
duration  with  the  life  spoken  of,  even  allowing  the  life  to  be  of 
endless  duration.  Before  this  can  be  admitted,  it  must  first  be 
proved  that  punishment  is  as  enduring  in  its  nature  as  life.  But 
we  have  shown  that  the  word  rendered  punishment,  in  Matt.  25  : 
46,  signifies  chastisement,  or  correction,  for  the  benefit  of  the  pun- 
ished. Now,  to  speak  of  endless  correction,  is  a  contradiction  in 
terms.  Hence  the  fact  of  the  application  of  the  term  aionios  to 
punishment  does  not  prove  that  punishment  is  endless,  for  twc 

15* 


174  SCRIPTURE   TERMS   EXPRESSING    DURATION. 

reasons.  First,  because  aionios  does  not  of  itself  express  endless 
duration ;  and,  second,  because  the  punishment  to  which  it  is 
applied  is  limited  in  its  nature.  Again,  these  terms  are  applied  to 
diiferent  things  in  the  Bible,  and  in  the  same  passages,  when  all 
must  acknowledge  that  one  is  limited  and  the  other  endless.  Hab. 
3  :  6,  "  And  the  everlasting  mountains  were  scattered,  the  perpet- 
ual hills  did  bow :  his  ways  are  everlastiiig."  See,  also,  Rom. 
16  :  25,  26,  "  According  to  the  revelation  of  the  mystery,  which 
was  kept  secret  since  the  aionions  began,  but  now  is  made  manifest, 
and  by  the  scriptures  of  the  prophets,  according  to  the  command- 
ment of  the  aionion  God."  If  the  objection  we  are  considering  is 
of  any  force,  it  proves  that  the  hills  and  mountains  will  endure  as 
long  as  God  exists,  and  that  the  ages  of  the  world  are  as  ancient 
and  as  enduring  as  God.  Whereas  Paul,  in  the  text  from  Romans, 
speaks  expressly  of  a  time  when  these  ages  began.  What  has  been 
said  is  sufl&cient  to  overthrow  the  objection  under  consideration ; 
but  there  is  one  fact  which  of  itself  is  sufficient  to  silence  this  objec- 
tion forever.  In  our  remarks  on  Dan.  12  :  2,  and  Matt.  25  :  46, 
we  have  shown  that  the  everlasting  or  eternal  life  there  spoken  of 
is  not  the  life  of  the  resurrection  world,  but  is  that  life  which  is 
imparted  to  the  believer  in  Jesus,  and  which  may  be  enjoyed  in 
this  state  of  existence.  We  have  sliown  that  Christ  himself  defines 
this  life  to  consist  in  the  "  knowledge  of  God,  and  of  Jesus  Christ 
whom  he  hath  sent;  "  and  that  he  speaks  of  his  followers  as  being 
already  in  the  possession  of  eternal  life.  Now,  in  the  face  of  this 
testimon}',  who  dare  assert  that  eternal  life  consists  in  endless  beat- 
itude in  a  future  state  of  existence  ?  Surely  no  one,  who  heeds  the 
instructions  and  the  testimony  of  the  great  Founder  of  Christianity, 
Jesus  Christ.  As,  therefore,  the  eternal  life  spoken  of  in  Matt. 
25  :  46,  was  confined  to  this  world,  so  also  the  everlasting  punish- 
ment.    As  the  one  was  limited,  so  also  the  other. 

4.  Again,  it  is  said  that,  "  in  our  exposition  of  those  texts  where 
these  terms  are  applied  to  punishment,  we  have  applied  nearly  all 
of  them  to  the  Jews ;  and  it  is  unreasonable  to  suppose  that  nearly 
all  that  is  said  in  the  Bible  about  everlasting  punishment  was  spoken 
in  reference  to  that  people."  The  objector  must  be  careful  how  he 
brings  his  reason  against  facts.  We  know  that  Univcrsalists  have 
been  accused  of  making  a  kind  of  scape-goat  of  the  Jewish  people, 
and  of  making  them  bear  all  the  sins  of  mankind,  and  all  the  pun- 


SCRIPTDRE   TERMS    EXPRESSING    DURATION.  175 

ishment.  But  have  we  not  appealed  to  the  context,  and  the  con- 
nection of  these  passages,  to  prove  the  correctness  of  our  opinions  ? 
If  it  is  a  fact,  then,  tliat  most  of  these  texts  relate  to  the  awf'ii. 
doom  which  caiuc  on  the  Jewish  nation,  and  which  they  are  suffer- 
in<'  to  this  day,  it  is  a  fact  for  which  we  are  not  responsible.  And 
if  any  one  is  disposed  to  cavil  on  this  ground,  he  must  cavil  with 
the  Bible,  not  with  us.  If  the  objector  thinks  this  opinion  is  erro- 
neous, he  had  better  be  trying  to  prove  it  so  than  to  be  finding 
fault. 

5.  It  is  also  said,  that  "  if  these  terms  do  not  express  endless 
duration,  then  we  have  no  proof  of  the  endless  existence  of  God.'' 
But  do  not  the  Scriptures  teach  that  God  is  self-existent  ?  And 
is  not  his  endless  existence  a  self-evident  fact  ?  Suppose  that 
no  word  whatever  expressive  of  duration  was  ever  applied  to 
him,  would  this  make  any  difference  in  regard  to  his  duration  ? 
Or  suppose  that  all  words,  of  every  language  under  heaven,  expres- 
eive  of  duration,  were  applied  to  him,  and  applied  to  him  times 
without  number,  would  this  make  his  endless  existence  any  more 
certain  ?  Is  God  dependent  on  the  meaning  of  a  word  for  his  end- 
less existence  ?  If  so,  then  we  may  well  fear  that  he  will  come  to 
naught.  But  no  rational  man  will  pretend  this.  If,  then,  God  is 
ever-enduring  in  his  very  nature,  it  is  a  matter  of  no  consequence 
whether  any  word  expressive  of  duration  is  ever  applied  to  him  or 
not ;  and  if  such  words  are  applied  to  him,  it  is  immaterial  whether 
they  express  endless  duration  or  not. 

6.  Once  more.  It  is  said  that  "  if  these  words  do  not  express 
endless  duration,  then  we  have  no  proof  of  the  endless  existence 
and  happiness  of  mankind  in  a  future  world."  If  no  other  terms 
were  used  to  express  the  duration  of  man's  existence  and  happi- 
ness in  the  resurrection  world,  there  might  be  some  force  in  this ; 
but  such  is  not  the  fact.  There  are  several  words  applied  to  life 
and  happiness  in  the  Scriptures  which  are  never  applied  to  punish- 
ment; and  these  words  are  unequivocal  in  expressing  endless  dura- 
tion. These  words  are  amianton,  aphtharton,  and  akatalutns ; 
rendered  endless,  undefiled,  incorruptible,  and  immortal.  In  2 
Cor.  4  :  7,  we  read,  "  For  our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and  eternal  (aionioii) 
weight  of  glory."  The  word  and  in  this  passage  was  supplied  b^f 
the  translators,  and  weakens   the  force  of  the  passage.     Leaving 


176  SCRIPTURE   TERMS   EXPRESSING   DURATION. 

that  word  out,  we  here  read  of  a  glory  exceeding  aionion  or  eternal, 
The  original  is  even  more  full  than  this.  The  literal  rendering 
would  be,  "  a  glory  exceeding  eternal  to  an  excess."  In  Heb.  7  : 
16,  we  read  of  an  endless  life  ;  but  we  nowhere  in  the  Bible  read 
of  endless  death,  of  endless  misery,  woe  or  pain,  nor  of  endless  pun- 
ishment, nor  of  an  endless  hell.  In  1  Peter  1 :  4,  we  read  of  "  an 
inheritance  incorruptible,  undejiled,  and  that  fadeth  not  aioay." 
In  Isa.  25  :  8,  and  1  Cor.  15  :  54,  we  are  told  that  "  death  shall 
be  swallowed  up  in  victory.''''  And  in  2  Cor.  5  :  4,  we  read  of 
mortality  being  "■swallowed  up  of  life"  In  2  Tim.  1  :  10,  we 
read  of  "  life  and  immortality  being  brought  to  light  by  Jesus 
Christ ;  "  but  we  nowhere  read  of  immortal  death  and  eyidless  pain 
being  brought  to  light  by  Jesus  Christ,  or  any  other  person  men- 
tioned in  the  Bible.  In  1  Cor.  15  :  22,  we  are  told  that  "  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive."  Now, 
just  as  certain  as  Christ  will  endlessly  exist,  just  so  certain  is  it 
that  all  mankind  will  exist  endlessly  ;  for  they  are  to  be  made  alive 
in  him.  In  1  Cor.  15  :  51,  52,  we  are  told  that  all  mankind  shall 
be  changed  from  "  mortal  to  immortality ;  "  and  in  verse  54  we 
are  informed  that  "  this  corruptible  must  put  on  incorruption,  and 
this  mortal  immortality.''''  These  passages  prove,  beyond  the  possi- 
bility of  a  doubt,  that  the  endless  existence  of  mankind  is  taught  in 
the  Bible,  irrespective  of  the  application  of  olim,  axon,  and  aionios, 
to  that  existence. 

Such  are  all  the  objections  to  our  views  of  these  terms.    Whether 
they  are  ins  ripe  rable  or  not,  the  reader  can  judge  for  himself. 


CHAPTER    VI. 
EIELE   LOCTUmE   OF   JUDGMENT. 


SECTION    I. 


Those  passages  which  show  the  Manner  of,  the  Time  when,  and  Plact 
tvhere,   God  judges  his  creatures. 

I.  Law  Dispensation.  — Judgment  signifies  the  sentence  or  decision  of  a 
judge  or  ruler. 

1  Kings  3  :  28.  And  all  Israel  heard  of  the  judgment  which  the  king 
had  judged  ;  and  they  feared  the  king :  for  they  saw  that  the  wisdom  of 
God  was  in  him,  to  do  judgment. 

Deut.  Hi  :  18 — 20.  Judges  and  officers  shalt  thou  make  thee  in  all  thy 
gates,  wliich  the  Lord  thy  God  giveth  thee,  throughout  the  tribes  ;  and 
they  shall  judge  tlie  people  with  just  judgment.  Thou  shalt  not  wrest 
judgment ;  thou  shalt  not  respect  persons,  neither  take  a  gift :  for  a  gift 
doth  blind  the  eyes  of  the  wise,  and  pervert  the  words  of  the  righteous. 
That  whicli  is  altogether  just  shalt  thou  follow,  that  thou  mayest  live,  and 
inherit  the  land  which  the  Lord  thy  God  giveth  thee. 

Ps.  72  :  1 — 4.  Give  the  king  thy  judgments,  0  God,  and  thy  righteous 
ness  unto  the  king's  son.  He  shall  judge  thy  people  with  righteousness, 
and  thy  poor  witli  juds;ment.  The  mountains  shall  bring  peace  to  the 
people,  and  the  little  hills  by  righteousness.  He  shall  judge  the  poor  of 
the  people,  he  shall  save  the  children  of  the  needy,  and  shall  break  in 
pieces  the  oppressor. 

Deut.  32  :  4.  He  is  the  Rock,  his  work  is  perfect :  for  all  his  w.ays  are 
judgment:  a  God  of  truth,  and  without  iniquity,  just  and  right  is  he. 

Ps.  9  :  7,  8.  But  the  Lord  shall  endure  forever  :  he  hath  prepared  his 
throne  for  judgment.  And  he  shall  judge  the  world  in  righteousness,  lie 
shall  m'uustQr  judgement  to  the  people  in  uprightness. 

Verse  10.  The  Lord  is  known  by  the  judgment  which  he  executeth  :  tlie 
wicked  is  snared  in  the  work  of  his  own  hands. 

Ps.  38  :  4,  5.  Fjr  the  word  of  the  Lord  is  right;  and  all  his  wonls  aie 
done  in  truth.  He  loveth  righteousness  and  judgment:  the  earth  is  full  uf 
the  goodness  of  the  Lord 


178 


BIBLE    DOCTRINE    OF    JUDGMENT. 


Ps.  89  :  14.  Jiisfice  and  judgment  are  the  habitation  of  thy  throne 
mercy  and  truth  shall  go  before  thy  face. 

Ps.  ly  :  9.  The  fear  of  the  Lord  is  clean,  enduring  forever  :  the  judg- 
jncnts  of  the  Lord  are  true  and  righteous  altogether. 

Ps.  119:  G2.  At  midnight  I  will  rise  to  give  thanks  unto  thee,  because 
of  thy  righteous  judgments. 

Verse  75.  I  know,  ()  Lord,  that  thy  judgments  are  right,  and  that  thou 
in  faithfulness  liast  afflicted  me. 

Verse  137.  Righteous  art  thou,  0  Lord,  and  upright  are  thy  judg- 
ments. 

IL      Gospel  Dispensation. 

Isa.  9  :  G,  7.     For  unto  us  a  child  is  born,  unto  us  a  son  is  given  :   and 

the  government  shall  be  upon  his   shoulders Of  the  increase  of  his 

government  and  peace  there  shall  be  no  end,  upon  the  throne  of  David, 
and  upon  his  kingdom,  to  order  it,  and  to  establish  it  with  judgmeiH  and 
with  justice  from  henceforth  even  forever.  The  zeal  of  the  Lord  of  hosts 
will  perform  this. 

Micah  5  :  2.  But  thou,  Bethlehem  Ephratah,  though  thou  be  little 
among  the  thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth  unto 
me  that  is  to  be  Ruler  in  Israel ;  whose  goings  forth  have  been  from  of  old, 
from  everlasting. 

Matt.  2  :  6.  And  thou,  Bethlehem,  in  the  land  of  Juda,  art  not  the  least 
among  the  princes  of  Juda  :  for  out  of  thee  shall  come  a  Governor,  that 
shall  rule  my  people  Israel. 

Luke  1  :  32,  33.  He  (Jesus)  shall  be  great,  and  shall  be  called  the  Son 
of  the  Highest :  and  the  Lord  God  shall  give  unto  him  the  throne  of  his 
father  David.  And  he  shall  reign  over  the  house  of  Jacob  forever  ;  and 
of  his  kingdom  there  shall  be  no  end. 

Isa.  42  :  1 — 3.  Behold  my  servant,  whom  I  uphold  ;  mine  elect,  in 
whom  my  soul  delighteth  ;  I  have  put  my  spirit  upon  him  :  he  shall  bring 
forth  judgment  to  the  Gentiles.  He  shall  not  cry,  nor  lift  up,  nor  cause 
his  voice  to  be  heard  in  the  street.  A  bruised  reed  shall  he  not  break,  and 
the  smoking  flax  shall  he  not  quench  :  he  shall  bring  forth  judgment  unto 
truth. 

John  5  :  22.  For  the  Father  judgeth  no  man  ;  but  hath  committed  all 
judgment  unto  the  Son. 

Verse  47.  And  hath  given  him  (Christ)  authority  to  execute  judgment 
also,  because  he  is  the  Son  of  man. 

Acts  17:  31.  Because  he  hath  appointed  a  day  in  the  which  he  wnVZ 
judge  the  world  in  righteousness,  by  that  man  whom  he  hath  ordained  ; 
whereof  he  hath  given  assurance  unto  all  men,  in  that  he  hath  raised  him 
from  the  dead. 

Acts  10  :  42.  And  he  commanded  us  to  preach  unto  the  people,  and  to 
testify  that  it  is  he  which  was  ordained  of  God  to  be  the  Judge  of  quick 
and  dead. 

ni.  This  Judgment,  or  decision,  is  in  accordance  with  the  works  of 
the  creature. 

Matt.  IG  :  27.  For  the  Son  of  man  shall  come  in  the  glory  of  his  Father 
■with  his  angels  ;  and  then  he  shall  reward  every  man  according  to  his 
works. 

Ps.  G2  :  12.  Also  unto  thee,  0  Lord,  belongeth  mercy:  for  thou  ren 
derest  to  every  man  according  to  his  work. 


BIi;r,E    DOCTRINE    OF   JUDGMENT.  170 

Rom.  2  :  3.  And  thiukcst  thou  this,  0  man,  that  judgest  them  which 
do  such  things  ind  doest  the  same,  that  thou  shalt  escape  the  judgment 
of  God  ? 

Vci'se  5.  But  after  tliy  hardness  and  impenitent  heart,  treasurest  up 
unto  thyself  wrath  against  the  day  of  wrath,  and  the  revelation  of  the 
righteous  judi!;mciit  of  God. 

Verse  (1.     Who  will  render  to  every  man  according  to  his  deeds. 

Rev.  20  :  lu.     And  they  were  judged  every  man  accordi7ig  to  his  worlcs 

Rev.  23  :  12.  And,  behold,  I  come  quickly  ;  and  my  reward  is  with  me, 
to  give  every  man  according  as  his  work  shall  be. 

See  also  Sections  I.  and  II.,  on  Howards  and  Punishments,  in  this  work. 

rv.    Ti7ne  ichen,  and  place  where,  God  judges  his  creatures. 

1  Chron.  Ifi  :  12 — 14.  Remember  his  marvellous  works  that  he  hath 
done,  his  wonders,  and  the  judgments  of  his  mouth  ;  0  ye  seed  of  Israel, 
his  servants,  ye  cliildren  of  Jacob,  his  chosen  ones.  He  is  the  Lord  our 
God  ;  his  judgments  are  in  all  the  earth. 

Ps.  105  :  7.  He  is  the  Lord  our  God :  his  judgments  are  in  all  the 
earth. 

Ps.  58  :  11.  So  that  a  man  shall  say.  Verily  there  is  a  reward  for  the 
righteous  :  verily  he  is  a  God  that  judgeth  in  the  earth. 

Eccl.  3  :  Ifi,  17.  And  moreover  I  saw  vndcr  the  sun  the  place  of  judg- 
ment, that  wickedness  was  there;  and  the  place  of  righteousness,  that 
iniquity  was  there.  I  said  in  mine  heart,  God  shall  judge  the  righteous 
and  the  wicked  :  for  there  is  a  time  there  for  every  purpose  and  for  every 
work. 

Isa.  42  :  4.  He  shall  not  fail  nor  be  discouraged,  till  he  have  set  judg- 
ment in  the  earth  :  and  the  isles  shall  wait  for  his  law. 

Isa.  2G  :  9.  For  wlien  thy  judgments  are  in  the  earth,  the  inhabitants 
of  th(.€,vorld  will  learn  righteousness. 

Jer.  9  :  24.  But  let  iiim  that  glorieth,  glory  in  this,  that  he  under- 
fitandeth  and  knoweth  me,  that  I  am  the  Lord  which  exercise  loving  kind- 
ness, judgment,  and  righteousness,  in  the  earth :  for  in  these  things  I 
delight,  saith  the  Lord. 

Jer.  23  :  5.  Behold,  ths  days  come,  saith  the  Lord,  that  I  will  raise 
unto  David  a  righteous  Branch,  and  a  king  shall  reign  and  prosper,  and 
shall  execute  judgment  and  justice  i?i  the  earth. 

Ezek.  21  :  30.  I  will  judge  thee  in  the  place  where  thou  wast  created, 
in  the  land  of  thy  nativity'. 

Dan.  7  :  10.     The  judgment  was  set,  and  the  books  were  opened. 

John  0  :  30.  And  Jesus  said.  For  judgment  (krima)  I  am  come  into 
this  icorld ;  that  they  which  see  not,  might  see,  and  that  they  which  see, 
might  be  made  blind. 

Matt.  12  :  20.  A  bruised  reed  shall  he  (Christ)  not  bi-eak,  and  smoking 
flax  shall  he  not  quench,  till  he  send  fovthjutlgment  unto  victory. 

Prov.  11  :  31.  Behold  the  righteous  shall  be  recompensed  in  the  earth : 
much  more  the  wickeil  and  the  sinner. 

Jolm  10  :  7 — 11.  Nevertheless,  I  tell  j'ou  the  truth  ;  it  is  expedient  for 
you  that  I  go  away  :  for  if  I  go  not  away,  the  Comforter  will  not  come  unto 
j-ou  ;  but  if  I  depart,  I  will  send  him  unto  you.  And  when  he  is  come,  he 
will  reprove  the  xcorld  of  sin,  and  of  righteousness,  and  of  judgment 
(kriseos)  ;  of  sin,  because  they  believe  not  on  me :  of  righteousness, 
because  I  go  to  my  Father,  and  ye  see  me  no  more  :  of  judgment  {tcriseos), 
because  the  prince  of  this  world  is  judged. 


180  BIBLE    DOCTRINE    OF    JUDGMENT. 

John  12  :  31.  JS'bw  is  the  judgment  (krisis)  of  this  world:  now  shah 
the  prince  of  this  workl  be  cast  out. 

Rom.  14  :  10.  But  why  dost  thou  judge  thy  brother  ?  or  why  dost  thou 
set  at  nought  thy  brother  ?  for  we  shall  all  stand  before  the  judgment-seat 
{bcmati)  of  Christ. 

2  Cor.  5  :  10.  For  we  must  all  appear  before  the  judgment-scat  (bernatos) 
of  Christ ;  that  every  one  may  receive  the  things  done  in  his  body,  accord- 
ing to  that  he  hath  done,  wliether  it  be  good  or  bad. 

1  Peter  1 :  17.  For  the  time  is  come  that  judgment  {krima)  must  begin 
at  the  house  of  God  :  and  if  it  first  begin  at  us,  what  shall  the  end  be  of 
them  tliat  obey  not  the  gospel  of  God  ? 

Rev.  14  :  6,  7.  And  I  saw  another  angel  fly  in  the  midst  of  heaven 
having  the  everlasting  gospel  to  preach  unto  them  that  dwell  on  the  earth 
and  to  every  nation,  and  kindred,  and  tongue,  and  people,  saying  with  a 
loud  voice.  Fear  God,  and  give  glory  to  him  :  for  the  hour  of  his  judgment 
{kriseos)  is  come;  and  worship  him  that  made  heaven  and  earth,  and  the 
sea,  and  the  fountains  of  water 


SECTION    ir. 

Sundry  passages  of  the  New  Testament  speaking  of  Judgment. 

Matt.  5  :  21,  22.  Whosoever  shall  kill,  shall  be  in  danger  of  the  judg 
vient  (krisei)  :  but  I  say  unto  you,  that  whosoever  is  angry  with  his  brother 
without  a  cause,  shall  be  in  danger  of  the  judgment  (krisci)  ;  and  whoso- 
ever shall  say  to  his  brother,  llaca,  sliall  be  in  danger  of  the  council  ;  but 
whosoever  shall  say,  Thou  fool,  shall  be  in  danger  of  hell-fire.  (Gehenna- 
puros.) 

Matt.  7  :  2.  For  with  what  judgment  {krimati,  etc.)  ye  judge  ye  shall 
be  judged. 

Matt.  12:  18.  And  he  {Christ)  shall  show  judgment  (krisin)  to  the 
Gentiles. 

Verse  41.  The  men  of  Nineveh  shall  rise  in  judgment  {krisei)  with  this 
generation,  and  shall  condemn  it. 

Verse  42.  The  queen  of  the  south  shall  rise  up  in  the  judgment  {krisei) 
with  this  generation,  and  shall  condemn  it. 

Luke  11  :  31,  32.     The  same. 

Acts  24  :  25.  And  as  he  {Paul)  reasoned  of  righteousness,  temperance, 
and  judgment  {krimatos)  to  come,  &c. 

Rom.  1  :  32.     Who,  knowing  the  judgment  of  God 

Rom.  5  :  10.  And  not  as  it  was  by  one  that  sinned,  so  is  the  gift  :  foi 
the  judgment  {krima)  was  by  one  to  condemnation  {katukrima)  ;  but  the 
free  gift  is  of  many  olfences  unto  justification. 

Verse  1 8.  Therefore,  as  by  the  ofience  of  one  judgment  came  upon  all 
men  to  condemnation. 

Rom.  11  :  33.  How  unsearchable  are  his  judgments  {krimata),  and  hia 
ways  past  finding  out  ! 

2  Thess.  1  :  5.  Which  is  a  manifest  token  of  the  righteous  judgment 
{kriseoa)  of  God. 

1  Tim.  5  :  24.  Some  men's  sins  are  open  beforehand,  going  before  to 
*udgmenl  {krisin) ;  and  some  men  they  follow  after. 


RIULE    DOCTKINE   OF   JUDGMENT.  18i 

Hcb.  0:2.  Of  the  doctrine  of  baptisms,  and  of  layinj;  on  of  hands,  and 
of  resurrection  of  the  dead,  and  of  eternal  yi/^/ifmc///  {kriiimtos  aionion). 

Ilel).  '* :  '27.  And  as  it  is  appointed  unto  men  {luis  aitthrujioU,  the  lucn) 
once  to  die,  but  after  tliis  tha  judgment  {krisis). 

Heb.  It):  27.  But  a  certain  fearful  looking  for  of  judgment  {kriseos) 
and  fiery  indignation,  which  shall  devour  the  adversaries. 

2  Peter  2  :  3.  Whose  judgment  {krima)  now  of  a  long  time  lingei'cth 
not,  and  their  damnation  shunbercth  not. 

Verse  4.  For  if  God  sjjared  not  the  angels  that  sinned,  but  cast  them 
down  to  hell  (tartarosds),  ami  delivered  them  into  chains  of  darkness,  to 
be  reserved  unto  judgment  {krisin). 

Jude  G.  And  the  angels  which  kept  not  their  first  estate,  but  left  their 
own  habitation,  he  hath  reserved  in  everlasting  chains  under  darkness, 
unto  the  judgment  (krisin)  of  the  gi-eat  day. 

Verse  15.     To  cyiecntc  judgment  {krisin)  upon  all. 

2  Tim.  4:1.  I  charge  thee,  therefore,  before  God  and  the  Lord  .Jesus 
Christ,  who  shall  judge  {mellontos  krinein,  is  ready  to  judge)  the  quick 
and  the  dead  at  his  appearing,  and  his  kingdom. 

1  Peter  4  :  5.  Who  shall  give  account  to  him  that  is  ready  to  judge 
{krinia)  the  quick  and  the  dead. 

Rev.  15  :  4.     For  thy  judgments  are  made  manifcPt 
Rev.  16:  7,  17:  1,  18:  10. 

The  Day  of  Judgm.ent. 

Matt.  10  :  15.  Verily  I  say  unto  you.  It  shall  be  more  tolerable  for  the 
land  of  Sodom  and  Gomori-ah  in  the  day  of  judgment  {kriseos),  than  for 
that  city. 

Matt.  11:  24.  But  I  say  unto  you,  That  it  shall  be  more  tolerable  for 
the  land  of  Sodom,  in  the  day  of  judgment  {kriseos),  than  for  you. 

Verse  22.  But  I  say  unto  you.j  It  shall  be  more  tolei'able  for  Tyre  and 
Sidon,  at  the  day  of  judgment  (/r/'j'scos),  than  for  you. 

Matt.  12  :  36.  But  1  say  unto  you,  That  every  idle  word  that  men  shall 
speak,  they  shall  give  account  thereof  in  the  day  of  judgment  {kriseox). 

Mark  6  :  11.  Verily  I  say  unto  you,  It  shall  be  more  tolerable  for 
Sodom  and  Gomori-ah  in  the  day  of  judgment  (kriseos)  than  for  that  city. 

2  Peter  2  :  '.).  The  Lord  knoweth  how  to  deliver  the  godly  out  of  temj^- 
tations,  and  to  reserve  the  unjust  unto  the  day  of  judgment  {kriseos)  to  be 
punished. 

2  Peter  3  :  7.  But  the  heavens  and  the  earth,  which  are  now,  by  the 
same  word  are  kept  in  store,  reserved  unto  fire,  against  the  day  of  judg- 
ment {kriseos)  and  perdition  of  ungodly  men. 

1  John  4:17.  Herein  is  our  love  made  perfect,  that  we  may  have  bold- 
ness in  the  day  of  judgment  {kriseos)  ;  because  as  he  is,  so  are  we  in  this 
world. 


SECTION    III. 

On  the  Greek  terms  krixo,  krises,  kkima,  and  their  different  forms,  etc., 
rendered  judge,  judgment,  condemned,  condemnation,  damned,  damna- 
tion, etc.,  in  the  New  Testament. 

Krino  occurs  as  many  as  seventy-seven  times  in  its  different 
forms  in  the  New  Testament ;  and  is  rendered  judge,  judged,  and 
16 


182  BIBLE    DOCTRINE    OF   JUDGMENT. 

judgi?ig,  sixty-two  times;  and  onae damned  (2  Thess.  2  :  12.)  It 
is  also  rendered  determined,  decreed,  ordained,  concluded,  esteem- 
eth,  called  in  question,  sentence,  condemneth,  condemning,  law, 
etc.,  in  different  places.' 

Krises  occurs  upwards  of  forty  times,  and  is  rendered  about 
thirty  times  judgment,  seven  times  condemnation,  and  twice  dam- 
nation.    See  Matt.  23 :  33  ;  Mark  3  :  29. 

Krima  occurs  about  thirty  times,  and  is  rendered  damnation 
eight  times,  judgment  and  judgments  several  times,  condemned 
and  condemTiation  about  six  times  :  and  in  1  Cor.  6 :  7,  it  is  ren- 
dered go  to  law ;  and  in  E.ev.  18 :  20,  avenged. 


SECTION    IV. 

A  Statement  of  Facts  in  relation  to  the  Bible  doctrine  of  Judgment. 

Much  has  been  said  and  written  respecting  a  supposed  general 
judgment  to  take  place  at  what  is  called  the  "  end  of  time."  It  is 
called  the  "  general  J2idgme7it,"  the  "  last  judgme7it,'^  the  ^' great 
judgment,"  the  '■'■judgment  day,"  etc.  But  in  the  Bible,  we  no- 
where find  the  phrase,  general  judgment,  last  judgment,  or  the 
great  judgment  expressed.  It  is  true  that  God  judges  his  creatures 
by  established  and  just  principles,  in  his  own  way  and  own  time. 
He  judged  his  ancient  peojjle,  the  Jews,  by  judges  and  rulers 
appointed  for  that  purpose.  God  frequently  visited  various  nations 
with  judgments  and  calamities,  destroying  their  cities,  country,  etc., 
as  in  the  instances  of  Egypt,  Idumea,  Sodom,  Gomorrah,  Jerusalem 
and  others.  These  visitations,  when  individually  referred  to  in  the 
Scriptures,  are  called  "  the  jxidgment,  the  day  of  judgment,"  etc. 
But  for  us  to  arrive  at  correct  conclusions  in  regard  to  the  doctrine 
of  judgment,  it  is  only  necessary  that  we  set  aside  prejudice  and 
preconceived  opinions,  and  strictly  observe  the  teachings  of  those 
scriptures  where  the  doctrine  is  taught. 

In  the  first  place,  it  is  necessary  to  understand  the  manner  in 
which  God  judges  his  creatures.  By  observing  those  passages  as 
arranged  in  Section  I.  of  this  Chapter,  it  will  be  found,  firstly,  that 
Go-J,  in  appointing  judges  and  rulers  over  the  people,  strictly  en- 
joined it  upon  them  to  observe  wisdom,  and  execute  just  judgment 


'  BIBLE    DOCTRINE    OF    JUDGME..T.  183 

in  all  tlicir  proceedings  with  the  people.  Ho  commanded  them  to 
judge  tlie  people  with  righteousness,  and  the  poor  with  just  judg- 
ment ;  to  speak  ^;eace  to  the  people,  and  save  the  children  of  the 
poor  and  needy. 

Goodness  and  mercy,  truth  and  justice,  are  inseparably  connected 
with  the  judgments  of  God.  David  says,  Ps.  9 :  7,  8,  "  But  the 
Lord  shall  endure  forever :  he  hath  prepared  his  throne  for  judg- 
ment. And  he  sliall  judge  the  world  in  righteousness,  he  shall 
minister  judgment  to  the  people  in  uprightness.''''  A'''erse  G,  "The 
Lord  is  known  by  the  judgment  which  he  executeth :  the  wicked  is 
snared  in  the  work  of  his  oion  hands."  Ps.  33  :  4,  5,  "  For  the 
word  of  the  Lord  is  right  ;  and  all  his  works  are  done  in  truth. 
He  loveth  righteousness  and  judgment :  the  earth  is  full  of  the 
goodness  of  the  Lord."  Ps.  119  :  75,  "  I  know,  0  Lord,  that  thy 
judgments  are  right,  and  that  thou  in  faithfulness  hast  afflicted 
uiL\"  Verse  137,  "Righteous  art  thou,  O  Lord,  and  upright  are 
thy  judgments." 

The  above  shows  the  undeniable  fact,  that  God's  manner  of  judg- 
ing his  creatures  is  not  arbitrary  or  revengeful ;  but  that  it  is  in 
kindness,  and  its  only  object  the  good  of  the  creature. 

In  the  second  place,  it  is  necessary  to  observe  those  passngca 
which  speak  of  the  introduction  of  Christ  into  the  world  as  Judge 
and  Lawgiver.  In  these  passages  we  find,  not  only  the  same  spirit 
of  goodness  and  justice  manifested,  but  a  higher  degree  of  sympathy 
and  kindness  appears  to  exist  between  Christ  as  judge,  and  the  peo- 
ple as  subjects.  Christ  was  to  take  possession  of  the  throne  of  his 
father  David,  to  reign  over  the  house  of  Israel  forever;  and  to 
execute  justice  and  judgment  in  the  earth. 

Under  the  Gospel  dispensation,  Christ  fully  receives  the  respon- 
sibility of  judging  the  Gentile  world,  in  connection  with  all  the 
earth  ;  and  is  obligated  to  bring  forth  judgment  unto  victory.  God, 
in  estal)lishing  his  Son  as  judge  of  the  world,  hath  assigned  to  him 
a  kingdom,  in  which  he  is  to  bear  rule  and  acquit  himself  of  all 
responsibility.  —  See  Section  I.,  this  Chapter.  Also  the  phrases. 
Kingdom  of  God,  etc.,  in  tins  work. 

In  the  third  place,  this  judgment  is  to  be  executed  in  accordance 
with  the  works  of  the  creature.  Christ  shall  "judge  every  man 
according  to  his  works."  "  Will  render  to  every  man  according  to 
his  deeds,"  etc.     See  the  passages  in  their  proper  place 


184  BIBLE   DOCTRINE   OP   JUDGMENT. 

Let  this  ju(^gment  be  called  what  it  may,  or  be  where  it  may 
these  facts  follow  :  1.  That  men  are  judged  and  rewarded  in 
accordance  with  the  quality  and  amount  of  works  performed. 
What  they  receive  as  a  reward,  or  demerit,  is  an  equivalent  for 
the  deeds  done  in  the  body.  Now,  should  this  judgment  take 
place  after  the  resurrection  from  literal  death,  and  they,  there  and 
then,  only  receive  in  value  the  just  and  strict  merit  or  demerit  of 
their  finite  and  limited  performances,  what  prospect  have  we  in 
our  anticipations  of  the  resurrection  world  ?  It  is  acknowledged  by 
all,  that  in  the  resurrection  state  we  shall  either  receive  immortal 
bliss  on  the  one  hand,  or  endless  death  on  the  other ;  and  at  the 
same  time  are  strenuously  contending  for  strict  rewards  and  pun- 
ishments, as  an  equivalent  for  limited  demands,  or  works  performed 
in  a  finite  capacity.  Many,  if  not  all,  who  suppose  this  judgment 
to  follow  the  resurrection,  evidently  overlook  the  difficulties  and 
absurdities  it  involves. 

It  should  be  borne  in  mind,  that,  whatever  we  receive  of  God  as 
a  state  or  condition  in  the  resurrection  state,  it  is  the  free  gift  of 
God,  and  bestowed  agreeably  to  his  good  pleasure.  We  should 
also  bear  in  mind,  that  while  we  are  contending  for  judgment  ac- 
cording to  our  works,  in  or  after  the  resurrection,  we  are  support- 
ing a  theory  which,  if  true,  would  annihilate  the  gift  of  heaven,  and 
the  merits  of  Christ.  But,  by  admitting  the  judgment  to  be  con- 
fined to  Christ's  kingdom  established  on  earth,  we  see  no  difiiculty 
in  being  judged  and  rewarded  according  to  our  works.  The  works 
of  men  are  limited  and  confined  to  earth ;  of  course  all  they  can 
receive  as  an  equivalent  must  also  be  limited  and  confined  to  the 
same  place.  Men  cannot  perform  deeds  in  time,  and  receive 
reward  for  them  in  eternity,  any  more  than  they  can  sow  in  one 
field  and  reap  the  same  in  another;  or,  than  they  might  expect 
that  the  result  of  good  and  wholesome  diet  here  would  be  a  sound 
and  healthy  state  in  the  eternal  world.  The  conclusions  are  these : 
First,  the  judgment  is  under  Christ  and  confined  to  his  kingdom  on 
earth.  Second,  mankind  are  judged  and  awarded  in  strict  accord- 
ance with  their  merit  or  demerit.  Third,  this  judgment  is  confined 
to  the  Gospel  kingdom  on  earth,  —  that  it  is  the  last  judgment,^ 
it  precedes  the  resurrection,  and  will  have  been  closed  at  the  resur- 
rection of  the  dead. 


BIBLE    DOCTRINE   01    JUDGMENT.  185 

In  the  fourth  place,  we  notice  the  time  when,  and  place  where 
the  judgment  is  executed. 

The  Scriptures  under  this  head  conclusively  show  that  it  is  in 
the  earth,  on  the  earth,  under  the  sun,  confined  to  earth  and  the 
life  of  man.  We  find  these  conclusions  sanctioned,  by  plain  and 
positive  teachings,  in  more  than  twenty  passages  of  the  Bible.  Wo 
also  find  that  both  the  righteous  and  the  wicked  are  judged  and 
awarded  in  the  earth.  But  we  no  where  find  in  the  Bible  a  soli- 
tary scrap  of  evidence  that  this  judgment,  or  any  judgment,  is  to  be 
after  men  have  left  this  world.  In  no  one  passage  is  it  declared 
that  the  judgment  shall  set,  or  take  place,  in  eternity,  or  after  the 
resurrection  of  the  dead.  God  has,  in  no  place,  nor  at  any  time, 
informed  his  creatures  that  he  would  judge  and  reward  them  after 
they  were  dead,  or  in  another  world  !  But  we  have  abundance 
of  proof  that  he  will  do  it  in  this  world,  during  their  literal  exist- 
ence. Why,  then,  are  we  not  willing  to  yield  to  the  teachings  of 
truth  ;  and  acknowledge  the  utility  of  being  judged  and  awarded 
in  this  life,  agreeably  to  our  deserts  ?  And  why  not  acknowledge 
the  folly  and  inconsistency  of  men  being  called  from  the  tombs  to 
be  judged,  when,  and  where,  it  can  be  of  no  possible  benefit,  either 
to  God  or  themselves  ?  Their  fate  is  acknowledged  to  be  sealed  at 
death,  and  nothing  can  be  altered  for  the  better  or  worse.  The 
only  fair  conclusion  is  this  :  men  in  all  ages  of  the  world  have 
received  the  legitimate  result  of  their  doings.  These  results  are 
called  judgments.  Second,  the  Gospel  day  is  the  judgment  day, 
and  is  common,  general,  or  universal.  The  conduct  and  proceed- 
ings of  men  are  all  declared  to  be  good  or  bad,  according  to  their 
merit  or  demerit,  under  the  Gospel.  Christ  says,  "  For  judgment 
I  am  come  into  the  world."  Again  he  says,  "  Now  is  the  judg- 
ment of  this  world."  Here  men  receive  the  fruit  of  their  doings. 
The  result  is  positive  and  certain.  If  they  believe,  are  obedient, 
they  are  saved,  are  happy.  But  if  they  are  unbelieving  and  diso- 
bedient, they  are  miserable,  unhappy,  and  condemned.  The  very 
nature  of  the  Gospel  is,  to  approve  or  condemn  the  deeds  and 
actions  of  men  in  this  life ;  agreeably  to  their  merit  or  demerit. 
Hence,  this  is  not  only  a  day  or  time  of  trial,  but  of  judgment, 
decision,  or  retribution.  It  is  called  "  a  day,"  "  the  day,"  and 
sometimes  "  the  hour  of  judgment."  John  says,  "  And  I  saw 
another  angel  fly  in  the  midst  of  heaven,  having  the  everlasting 
10* 


186  BIBLE    DOCTRINE   OF    JUDGMENT. 

Gospel  to  preach  to  tbein  that  dwell  on  the  earth,  and  tc  every  na- 
tion, and  kindred,  and  tongue,  and  people,  saying,  with  a  loud  voice, 
Fear  God,  and  give  glory  to  him ;  for  the  hour  of  his  judgment  is 
come.  Rev.  14  :  6,  7.  We  think  the  above  remarks,  under  this 
head,  to  be  sufficient.  All  that  is  necessary  to  keep  any  from  stray- 
ing on  this  subject  is,  to  observe  the  plain  and  positive  teachings  of 
the  Bible,  rather  than  to  follow  preconceived  and  superstitious 
notions,  to  the  violation  of  their  better  reason,  and  the  expense  of 
truth  and  common  sense. 

On  sundry  passages.  Section  II,  we  remark,  first,  that  whatsoever 
time  or  place  is  referred  to,  no  judgment  is  spoken  of  which  is  to 
take  place  after  the  resurrection  from  literal  death,  or  even  after  the 
close  of  the  Gospel  day. 

In  Matt.  5  :  21,  22,  we  find,  that  whoever  should  kill  another, 
or  even  call  his  brother  a  fool,  or  be  angi-y  with  him  without  a 
cause,  should  be  in  danger  of  the  judgment  or  decision  of  the 
Jewish  council.  In  Matt.  12 :  41,  42,  it  is  said,  "  The  men  of 
Nineveh  shall  rise  in  judgment  with  this  generation,   and  shall 

condemn  it The  queen  of  the  south  shall  rise  up  in  the 

judgment  with  this  generation,  and  shall  condemn  it."  The  judg- 
ment here  alluded  to  is  one  often  spoken  of,  and  as  often  declared 
to  come  upon  that  generation,  the  people  then  living,  not  in  eter- 
nity. It  is  the  time  of  judgment  of  which  Christ  speaks  when  he 
says.  Matt.  23  :  33,  35,  36,  "  Ye  serpents,  ye  generation  of  vipers, 
how  can  ye  escape  the  damnation  of  hell  ?  "  {gehenna.)  "  That  upon 
you  may  come  all  the  righteous  blood  shed  upon  the  earth,  from  the 
blood  of  righteous  Abel  unto  the  blood  of  Zacharias,  son  of  Bara- 
chias,  whom  ye  slew  between  the  temple  and  the  altar.  Verily  I 
say  unto  you.  All  these  things  shall  come  upon  this  generation" 
Chapter  24  :  21,  "  For  then  shall  be  great  tribulation,  such  as  was 
not  since  the  beginning  of  the  world  to  this  time,  no,  nor  ever  shall 
be."  All  these  calamities  and  afflictions  did  come  upon  the  people 
of  that  age  and  nation,  to  the  utter  destruction  of  their  city,  and 
final  overthrow  of  their  national  polity.  Paul  speaks  of  the  same 
judgnieiit  in  Acts  24 :  25,  "  And  as  he  reasoned  of  righteousness, 
temperance,  and  judgment  to  come,  Felix  trembled."  This  judg- 
ment was  about  to  come,  or  nigh  at  hand.  Peter  alludes  to  the 
6amc  in  2  Peter  2 :  3,  "  And  through  covctousness  shall  they,  with 
feigned  words,  make  merchandise  of  you:  whose  judgment  now  of  a 


BIBLE   DOCTRINE   OF   JUDGMENT.  i87 

long  time  lingereth  not,  and  their  damnation  slumbereth  not.'' 
Poter  speaks  of  the  judgment  of  false  teachers  and  wicked  men  of 
that  day  as  lingering  not,  and  their  damnation  (or  sentence  to  con- 
demnation) as  slumbering  not :  it  was  about  to  fiill  upon  them. 
The  same  in  1  Peter  4:7,"  IJut  the  end  of  all  things  is  at  hand." 
Tlie  end  of  their  civil,  political,  and  religious  rites,  ceremonies,  and 
institutions.  The  same  in  ]\Iatt.  16 :  27,  28,  "  For  the  Son  of 
Man  shall  come  in  the  glory  of  his  Father  with  his  angels  ;  and 
then  he  shall  reward  every  man  according  to  his  works.  Verily  I 
say  unto  you.  There  be  some  standing  here  which  shall  not  taste  of 
death  till  they  see  the  Son  of  Man  coming  in  his  kingdom."  Here 
is  a  judgment  during  the  life-time  of  some  then  living,  in  which 
every  man  should  be  rewarded  according  to  his  works;  all  of  which 
shows  that  it  was  in  this  world,  and  even  nigh  at  hand.  There  are 
several  passages  speaking  of  the  same  time,  such  as  Matt.  25  :  46, 
and  others  which  are  explained  in  this  work.  Matt.  10  :  14,  15, 
"  And  whosoever  shall  not  receive  you,  nor  hear  your  words,  when 
ye  depart  out  of  that  house  or  city,  shake  off  the  dust  of  your  feet. 
Verily  I  say  unto  you,  It  shall  be  more  tolerable  for  the  land  of 
Sodom  and  Gomorrah  in  the  day  of  judgment,  than  for  that  city." 
See,  also,  its  parallels  in  Mark  6  :  11,  and  Luke  10  :  11,  12. 
Here  the  same  time  and  judgment  is  referred  to  as  in  Matt.  12  : 
41,  42,  and  other  places.  Christ  says,  "  It  shall  be  more  tolerable 
for  the  land  of  Sodom  and  Gomorrah  in  the  day  of  judgment,  than 
for  that  city."  (Those  who  rejected  the  apostle's  preaching.)  Our 
Saviour  was  almost  continually  warning  the  people  of  an  alarming 
judgment  or  calamity  which  was  rapidly  approaching,  and  would 
suddenly  and  unexpectedly  fall  upon  that  people  and  nation.  And 
as  the  people  then  (in  Christ's  day)  had  more  instruction  upon  the 
subject,  more  light  and  knowledge,  higher  fiicilities  from  the  various 
means  they  possessed,  their  judgment,  their  calamity,  affliction,  and 
peiilous  distress,  would  be  more  intolerable,  more  protracted  and 
intolerably  painful  and  grievous,  than  was  the  judgment  and  calam- 
ity which  befell  Sodom  and  Gomorrah.  Is  not  this  too  true  to  be 
disputed  ?  When,  or  where,  was  there  ever  a  time  or  place  that 
suffered  more  than  did  the  Jews  in  that  calamitous  day  ?  See 
Josophus,  and  others,  on  the  destruction  of  Jerusalem.  The  evils 
suffered  by  Sodom  and  Gomorrah  were  rwt  so  severe  and  trying  as 
those  of  Jerusalem.     And  notwithstandinjs  so  many  suppose  this  to 


188  BIBLE    DOCTRINE    OF   JUDGMENT, 

relate  to  a  future  general  judgment,  the  best  critics  and  commenta« 
tors  of  the  limitarian  orders,  are  of  the  same  opinion  with  our- 
selves. Dr.  Hammond  says  on  this  subject,  "  I  assure  you,  the 
punishment  or  destruction  that  will  light  upon  that  city  shall  be 
such  that  the  destruction  of  Sodom  will  appear  to  be  more  tolerable 
than  that."  He  also  refers  to  what  he  had  said  in  another  place  on 
the  phrase  kingdom  of  God,  where  he  quoted  and  explained  the 
text  thus  :  "  '  Verily  I  say  unto  you,  it  shall  be  more  tolerable  for 
Sodom  in  that  day,^  {i.  e.,  not  in  the  day  of  judgment  to  come,  for 
that  belongs  to  each  particular  person,  not  whole  cities  together, 
but)  in  that  day  of  the  kingdom  of  God,  than  for  that  refractory 
city.  God's  dealing  with  Sodom  in  the  day  of  their  destruction 
with  fire  and  brimstone,  shall  be  acknowledged  to  have  been  more 
supportable  than  his  dealing  with  such  contumacious,  impatient 
cities  of  Judea."  —  Paraphrase  on  Matt.  10  :  15,  and  Annota- 
tions on  Matt.  3  :  2.  The  same  views  are  given  by  Bishop  Pearce, 
Gilbert,  Wakefield,  Dr.  A.  Clarke,  and  others. 

We  think  the  above  conclusions  are  correct,  and  the  only  rational 
exposition  that  can  be  given  upon  the  subject.  But  objections  are 
founded  on  the  future  tense  of  the  verb.  It  shall  be  more  tolerable, 
&c.  We  think  that  those  who  observe  the  original  use  of  the 
tenses  must  be  satisfied  tliat  they  are  not  there  used  with  the  same 
precision  as  in  our  own  language  at  the  present  day,  and  that  in- 
stances often  occur  which  can  be  reduced  to  no  fixed  grannnatical 
principle.  But  we  do  not  wish  to  criticize  upon  the  license  of  those 
expressions.  And  if  those  who  raise  the  above  objection  to  tlie 
tense  of  the  verb  would  persevere  in  like  criticisms  with  the  Bible... 
we  think  they  would  soon  be  willing  to  retrace  their  steps,  and 
adopt  more  rational  rules  of  interpretation.  The  fact  is  this,  —  the 
time  or  judgment  of  which  Christ  here  speaks  was  then  future  ;  it 
did  not  take  place  until  about  forty-one  years  after  Christ's  day ; 
and  when  it  did  come,  it  was  not  so  tolerable,  so  easily  borne,  as 
that  of  Sodom  and  Gomorrah.  Consequently  he  could  with  all 
propriety  say,  It  shall  be,  &c.  We  will  here  mention  another  fact, 
which,  if  generally  understood,  might  in  a  measure  tend  to  obviate 
the  difficulty :  the  article  the  is  not  used  in  the  original  text.  It 
stands  thus — '^  en  hemera  kriseos.''  In  the  Greek,  we  find  but 
one  article  used  which  answers  to  the  definite  article  the  in  English. 
Mr.  Fisk,  in  his  Greek  Grammar,  says,  "When  no  article  is  ex- 


BIBLE   DOCTRINE    OF    JUDGMENT.  189 

pressed  in  Greek,  the  English  indefinite  article  a  is  signified." 
Consequently,  wo  cannot  understand  our  Saviour  as  pointing  in  the 
text  to  some  one,  and  only  one  definite  judgment,  as  though  there 
were  but  one  understood  by  the  people;  but  as  of  one  among  others 
of  the  kind,  transpiring  to  nations.  IMany  have  the  impression 
that  there  is  a  general  judgment  in  eternity  spoken  of  by  Christ, 
and  that  he  there  alludes  to  that  definite  one ;  whereas,  he  only 
alludes  to  a  judgment  of  a  national  character  which  was  about  to 
full  upon  them.  But,  should  we  understand  this  judgment  as  a 
ijjecial  one  of  the  kind  pointed  out  to  the  people,  we  see  no  objec- 
tion to  calling  it  the  judgment ;  and  we  are  confident  that  the  Jews 
understood  it  in  this  manner.  We  find  the  article  nowhere  con- 
nected with  the  phrase  en  heviera  kriseos,  "  a  day  of  judgment," 
with  the  exception  of  one  place  in  the  New  Testament.  1  John  4  : 
17,  "  Herein  is  our  love  made  perfect,  that  we  may  have  boldness 
in  the  day  of  judgment  {en  te  hejnei'a  kriseos) ;  because  he  is,  so 
are  we  in  this  world."  This  is  the  only  place  where  the  phrase  is 
used  with  the  article.  The  day  of  God's  judgment  on  the  Jewish 
nation  —  and  no  other  day  of  judgment  was  expected  during  that 
generation  —  was  near  when  John  wrote  the  text,  and  was  the 
greatest  day  of  judgment  the  world  had  ever  seen;  nor  was  the  like 
ever  to  be  again.  It  had  been  predicted  by  the  prophets,  and  also  by 
our  Lord  himself,  and  no  doubt  was  a  subject  of  frequent  conver- 
sation among  Christians,  and  most  people  of  the  day.  This  day 
was  called  by  ^Malaclii  the  day  of  the  Lord  which  should  burn  as 
an  oven,  the  great  and  dreadful  day  of  the  Lord.  From  its  great- 
ness, its  being  near,  and  other  circumstances,  no  wonder  John  called 
it  tke  day  of  judgment. 

There  are  other  texts  which  allude  to  the  same  time  and  judg- 
ment, which  it  is  not  necessary  here  to  mention.  Paul  speaks  of  a 
different  judgment  in  Heb.  9  :  27,  "  And  as  it  is  appointed  unto 
men  once  to  die,  but  after  this  the  judgment."  The  apostle  is  here 
speaking  of  the  judgment  or  justification  of  the  high  priest,  after 
his  sacrificial  death  under  the  Law.  In  this  chapter  he  particularly 
delineates  the  ceremonies  under  the  Law,  and  compares  the  figura- 
tive death  of  the  high  priest  to  the  sacrifice  of  Christ.  In  verses 
11  and  12,  he  says,  "  But  Christ  being  come  an  High  Priest  of 
good  things  to  come,  by  a  greater  and  more' perfect  tabernacle,  not 
made  with  hands,  that  is  to  say,  not  of  this  building ;  neither  by 


190  BIBLE   DOCTRINE   OF   JUDGMENT. 

the  blood  of  goats  and  calve?,  but  by  his  own  blood,  he  entered  in 
once  into  the  lioly  place,  having  obtained  eternal  redemption  for  us." 
Averse  24 — 28,  "  For  Christ  is  not  entered  into  the  holy  places 
made  with  hands,  which  arc  the  figures  of  the  true;  but  into 
heaven  its^elf,  now  to  appear  in  the  pre8ence  of  God  for  us :  nor  yet 
that  he  should  offer  himself  often,  as  the  high  priest  entereth  into 
the  holy  place  every  year  with  blood  of  others ;  for  then  must  he 
often  have  suffered  since  the  foundation  of  the  world  [kosmmt)  ;  but 
now  once  in  the  end  of  the  world  {aionion)  hath  he  appeared  to  put 
away  sin,  by  the  sacrifice  of  himself  And  as  it  is  appointed  unto 
men  (t.ois  anthropois,  the  men)  once  to  die,  but  after  this  the  judg- 
ment [krisis),  so  Christ  was  once  offered  to  bear  the  sins  of  many; 
and  unto  them  that  look  for  him  shall  he  appear  the  second  time 
■without  sin,  unto  salvation."  By  the  above,  it  is  clearly  seen  that 
Paul  was  contrasting  the  death  of  the  high  priest  with  the  death 
of  Christ,  and  comparing  the  result  of  the  priest's  sacrifice  with  the 
result  of  Christ's  sacrifice;  both  of  which  were  justification,  —  the 
former  for  one  year,  the  latter  once  for  all.  And  as  it  is  (in  the 
Law  dispensation)  appointed  unto  the  men  (high  priest)  once  to  die 
(to  die  once  a  year),  bat  after  this  the  judgment  (justification).  It 
will  be  observed  that  the  article  in  the  original  is  prefixed  to  men, 
which  is  not  in  the  English  translation,  but  is  prefixed  to  the  word 
judgment,  in  which  place  it  does  not  stand  in  the  original  text 
By  also  observing  the  comparatives,  as  and  so,  it  is  clear  that  the 
apostle  meant  as  we  have  stated  it.  After  the  high  priest  had  re- 
turned from  the  Holiest  of  all,  having  offered  his  gift,  were  not  he, 
and  the  people  also,  justified  in  the  sight  of  God  for  one  year  ? 
The  time  cannot  be  named  when  the  priest  had  acquitted  himself  in 
his  ofiice  and  offering  before  the  Lord,  but  that  the  people  and 
nation  were  actually  judged,  and  in  this  judgment  were  acquitted, 
and  actually  stood  justified  before  God  for  one  year.  Many  appear 
to  think  that  the  word  judgment  necessarily  implies  condemnation  ; 
but  in  every  legal  and  just  judgment,  those  adjudged  are  cither  jus- 
tified or  condemned  :  in  the  above  case  we  find  they  were  adjudged 
to  justification.  Now,  supposing  we  should  admit  the  word  "  die," 
in  the  text,  to  mean  literal  death,  and  judgment,  condemnation  ;  we 
should  then  read  it  thus:  As  it  is  appointed  to  all  men  literally 
to  die,  but  after  death  condemnation.  The  samt;  all  that  die  nmst 
receive  the  same  sentence.     The  text  says  nothing  about  some  being 


I 


DIBLE   DOCTRINE   OF    JUDGMENT.  191 

acquitted  and  others  condemned.  We  read  it  thus  :  And  as,  under 
the  Legal  dispensation,  it  is  appointed  unto  the  high  priest  figura- 
tively to  die  once  the  year,  but  after  this,  justification  before  (Jod; 
so  Christ  was  once  ofifered  a  sacrifice  for  the  many,  and  unto  them 
that  look  for  him  shall  he  appear  the  second  time,  without  an  offer- 
ing for  sin,  unto  their  salvation.  We  see  no  other  rational  con- 
clus^ion.  There  is  no  similarity,  or  reasonable  comparison,  between 
literal  death  and  the  sacrifice  of  Christ.  Tlie  apostle  could  not  have 
been  so  illogical  in  his  comparison.  But  to  say.  As  Legal  justifica- 
tion followed  the  sin-offering  of  the  high  priest,  even  so  deliverance 
and  justification  shall  follow  the  offering  of  our  Saviour,  once  for 
all,  is  perfectly  consistent,  logical,  and  conclusive.  The  apostle 
sanctions  the  above  in  the  following.  Chapter  10  :  11 — 14,  "And 
every  priest  standeth  daily  ministering,  and  offering  oftentimes  the 
same  sacrifices,  which  can  never  take  away  sins :  but  this  man 
(Christ),  after  he  had  offered  one  sacrifice  for  sins,  forever  sat  down 
on  the  right  hand  of  God  ;  from  henceforth  expecting  till  his  enemies 
be  made  his  footstool.  For  by  one  offering  he  hath  perfected  for- 
e^r  them  that  are  sanctified,"  The  high  priest  was  typical  of 
Christ,  the  antitype ;  the  former  was  under  the  necessity  of  offer- 
ing himself  often,  or  yearly ;  but  the  latter,  Christ,  "  now  once  in 
the  end  of  the  world  (age)  hath  he  appeared  to  put  away  sin  by  the 
sacrifice  of  himself" 

In  2  Peter  2 :  4,  and  in  Jude  6,  we  have  another  account  of 
God's  judgment.  Peter  says,  "  For  if  God  spared  not  the  angels 
that  sinned,  but  cast  them  down  to  hell  {tartarosas),  and  delivered 
them  into  chains  of  darkness,  to  be  reserved  unto  judgment"  (krisin). 
Jude  says,  "  And  the  angels  which  kept  not  their  first  estate,  but 
left  their  own  habitation,  he  hath  reserved  in  everlasting  chains 
under  darkness  unto  the  judgment  of  the  great  day."  By  observinir 
the  reading  of  these  two  passages  and  their  connection,  it  will  be 
seen  the}'  both  allude  to  the  same  time  and  thing.  Peter  speaks  of 
false  teachers,  and  those  who  followed  their  damnable  heresies,  as 
bringing  upon  themselves  swift  destruction,  and  whose  danuiation 
slumbereth  not.  Jude  speaks  of  the  same  characters,  who  denied 
the  Lord  God  and  the  Lord  Jesus  Christ.  They  both  labor  to 
show  the  certainty  of  punishment,  or  reward  of  wrong  doing,  in 
which  effort  they  bring  in  the  angels  {^messengers),  which  sinned 
and  kept  not  their  first  estate,  &c.     Now,  observe,  they  immediately 


192  BIBLE    DOCTRINE   OF   JUDGMENT. 

connect  with  the  transaction  of  these  angels,  or  messengers,  the 
circumstance  of  Egypt,  Sodom  and  Gomorrah,  of  filthy  dreamers, 
the  punishment  of  the  old  world,  &c.,  as  though  they  were  all  con- 
nected—  of  a  like  kind  —  in  the  same  state  of  being  —  this  world, 
&;e.  Here  we  remark,  that  they  could  have  had  reference  to  no 
other  than  the  twelve  messengers  chosen  from  the  twelve  tribes  of 
Israel  to  search  the  land  of  Canaan.  See  Numb.  13:  1 — 4.  Each 
tribe  furnished  a  man,  a  ruler  among  them,  which  were  sent  from 
the  wilderness  of  Paran.  But,  teii  of  these  heads  and  rulers  in 
Israel,  who  were  sent  on  this  important  message,  proved  traitors, 
were  not  true  to  their  trust,  brought  a  false  report  of  the  land  they 
searched,  and  caused  the  people  to  murmur  against  Moses  and 
Aaron.  In  consequence  of  these  evils,  they  were  visited  by  a  judg- 
ment in  the  form  of  a  plague.  Those  messengers  who  sinned  in 
bringing  the  false  report  were  cast  down  from  their  dignified  state 
as  rulers,  and  were  bound  in  chains  of  darkness,  obscurity,  and 
wretchedness,  mingling  with  the  rebellious  and  murmuring  class  in 
deep  disgrace.  In  this  degrading  condition  they  were  held  until 
the  judgment  of  the  great  day  overtook  them.  See  Numb.  14  : 
37,  "  Even  those  men  that  did  bring  up  the  evil  report  upon  the  land 
died  by  the  plague  before  the  Lord."  This  was  the  tartaros,  hell, 
which  those  angels,  or  messengers,  were  thrust  into,  and  their  tragi- 
cal death  closes  with  them  the  scene  of  judgment. 

2  Tim.  4:1,  "I  charge  thee,  therefore,  before  God  and  the  Lord 
Jesus  Christ,  who  shall  judge  the  quick  and  the  dead  at  his  appear- 
ing and  his  kingdom."  Paul  here  alludes  to  the  judgment  and 
calamity  which  was  about  to  fall  on  the  Jewish  nation.  Peter 
speaks  of  the  same  in  1  Peter  4  :  5,  "Who  shall  give  account  to 
him  that  is  ready  to  judge  the  quick  and  the  dead."  In  Acts  10  : 
42,  we  find  that  Christ  "  was  ordained  of  God  to  be  the  judge  of 
the  quick  and  dead."  Now,  when  these  texts  were  written,  this 
judgment  was  near  at  hand.  Christ  was  ready  to  judge  —  it  was 
near  by  —  about  to  come  upon  them.  If  it  should  be  asked.  What 
is  meant  by  the  phrase,  quick  a?id  dead?  we  reply — By  the 
expression  quick  arid  dead  might  have  been  meant  Jew  and  Gentile, 
as  distinguishing  the  former,  who  had  received  the  oracles  of  God, 
from  the  latter,  who  were  dead  to  that  light.  But,  more  strictly 
we  think  the  phrase  quick  and  dead  signifies  the  believer  and 
unbeliever,  the  righteous  and  unrighteous,  the  obedient  and  dis- 


BIBLE    DOCTRINE    OF   JUDGMENT.  193 

obedient  —  all  were  judged  promiscuously  and  collectively,  but  every 
one  agreeably  to  his  merit  or  demerit.  Nothing  is  said  about  the 
resurrection,  or  eternity,  in  the  text  or  its  connection;  but  the 
morally  dead,  and  the  morally  living,  were  evidently  meant.  Paul 
says,  Eph.  2:1,  "  And  you  hath  he  quickened  who  were  dead  in 
trespasses  and  sins."  Verse  5,  "  Even  when  we  were  dead  in  sins, 
hath  quickened  us  together  with  Christ."  By  this,  we  see,  the 
unbelieving  and  disobedient  are  called  dead.  The  believing  and 
obedient  are  the  quickened,  and  in  the  judgment  referred  to  they 
were  acquitted  of  evil ;  while  the  former  were  driven  away  in  their 
wickedness,  to  share  the  wretchedness  of  that  calamitous  time. 

Peter,  in  his  2d  Epistle,  speaks  of  the  same  time,  the  close  of  the 
Jewish  polity,  and  their  national  death.  2  Peter  3:7,  "  But  the 
heavens  and  the  earth,  which  are  now,  by  the  same  word  are  kept 
in  store,  reserved  unto  fire,  against  the  day  of  judgment  and  perdi- 
tion of  ungodly  men."  Peter,  firstly,  reminds  his  brethren  of  what 
the  prophets  and  themselves  had  previously  informed  them  should 
come ;  of  scoffers  that  should  appear  in  the  last  days,  and  of  the 
world  which  perished  by  water.  But  the  heavens  and  the  earth, 
which  now  are,  are  kept  in  store  by  the  same  word ;  reserved  unto 
fire  against  the  day  of  judgment  and  perdition  of  ungodly  men. 
Now,  by  referring  to  Section  VIIL,  Chapter  I.,  it  will  be  seen  that 
the  last  day,  last  times,  &c.,  point  directly,  not  only  to  the  day  of 
judgment  and  perdition  of  ungodly  men,  expressed  in  this  text,  but 
also  to  the  day  or  time  of  God's  wrath  and  retribution  at  the  close 
of  the  Jewish  age.  The  judgment  in  the  text  is  identified  with  the 
above  period.  Some  may  suppose  that  the  heavens  and  earth,  which 
now  are,  being  reserved  unto  fire,  &c.,  may  allude  to  the  destruction 
of  the  material  heavens  and  earth ;  but  we  find  no  evidence  of  this, 
either  from  the  text  or  any  other  scripture  authority.  The  eccle- 
siastical heavens  and  earth  are  what  is  here  alluded  to.  Observe 
the  expressions  of  the  prophet.  Mai.  3 :  1 — 3,  "  Behold,  I  will 
send  my  messenger,  and  he  shall  prepare  the  way  before  me ;  and 
the  Lord,  whom  ye  seek,  shall  suddenly  come  to  his  temple,  even 
the  messenger  of  the  covenant,  whom  ye  delight  in  :  he  shall  come, 
saith  the  Lord  of  hosts.  But  who  may  abide  the  day  of  his  coming  ? 
and  who  shall  stand  when  he  appeareth  ?  for  he  is  like  a  refiner's 
fire,  and  like  fuller's  soap.  He  shall  sit  as  a  refiner  and  purifier 
of  silver  "  &c.  The  prophet  here  had  the  same  time  and  judgment 
17 


194  BIBLE    DOCTRINE   OF    JUDGMENT. 

in  view  of  which  Peter  speaks.  Christ  was  the  messenger  and 
judge  who  sat  upon  the  throne  of  his  glory  in  power,  over  the  wreck 
and  fall  of  expiring  Jerusalem.  Malachi  calls  him  the  messenger 
of  the  covenant  who  shall  come  ;  but,  "  ivho  shall  abide  the  day  of 
his  coming  ?  "  By  this,  we  see  it  was  a  day  of  trial  and  affliction. 
In  chap.  4:1,  he  says,  "  For  behold,  the  day  cometh  that  shall 
burn  as  an  oven,  and  all  the  proud,  yea,  and  all  that  do  wickedly, 
shall  be  stubble  ;  and  the  day  that  cometh  shall  burn  them  up,  saith 
the  Lord  of  hosts,  that  it  shall  leave  them  neither  root  nor  branch." 
This  clearly  illustrates  Peter's  day  of  judgment  and  fire,  unto  which 
the  ecclesiastical  heavens  and  earth  were  reserved.  When  the 
unclean,  impure,  and  abominable  were  consumed,  then  would  be  left 
the  obedient,  who  feared  his  name,  and  had  made  their  escape  from 
the  scene  of  impending  ruin.  Such  were  adjudged  worthy  of  life ; 
and,  upon  such,  this  same  Judge,  who  sat  in  fire,  will  spread  his 
balmy  wings  as  the  Sun  of  righteousness,  who  will  heal  their  infirm- 
ities, and  continue  to  shine  as  a  wall  of  fire  round  about  them,  and 
a  glory  in  their  midst.  Peter,  in  connection  with  the  text,  says, 
"  The  Lord  is  long  suffering  to  us-ward."  Showing  that  the  Lord 
was  then  procrastinating,  deferring  the  time,  about  to  burst  upon 
them.  In  verses  10 — 12,  he  says,  "  But  the  day  of  the  Lord  will 
come  as  a  thief  in  the  night ;  in  the  which  the  heavens  shall  pass 
away  with  a  great  noise,  and  the  elements  shall  melt  with  fervent 
heat,  the  earth,  also,  and  the  works  that  are  therein,  shall  be  burned 
up.  Seeing,  then,  that  all  these  things  shall  be  dissolved,  what 
manner  of  persons  ought  ye  to  be  in  all  holy  conversation  and  godli- 
ness, looking  for  and  hasting  unto  the  coming  of  the  day  of  God, 
wherein  the  heavens  being  on  fire  shall  be  dissolved,  and  the  ele- 
ments shall  melt  with  a  fervent  heat  ?  " 

What  can  we  understand  by  Peter's  question  and  declaration 
here,  more  or  less  than  this: — that  he  expected  that  consuming 
day  of  fire  and  convulsion  would  actually  transpire  during  the  literal 
lives  of  his  brethren  to  whom  he  then  wrote  ?  He  says,  "  Seeing, 
then,  that  all  these  things  shall  be  dissolved,  the  heavens  pass  away 
with  a  great  noise,  the  elements  molt  with  a  fervent  heat,  the  earth, 
also,  and  the  works  therein,  be  burned  up,  what  manner  of  per- 
sons ought  ye  to  be looking  for  and  hasting  unto  the 

coming  of  the  day  of  God  ?  "  If  this  language  does  not  imply,  and 
explicitly  teach,  the  then  sudden  coming  and  destruction  of  the 


BIBLE    DOCTUINE   OF    JODOMENT,  105 

things  referred  to,  it  can  mean  nothing;  and  the  apostle  had  better 
been  silent,  than  to  have  been  tingling  the  cars  of  his  brethren  with 
a  mere  empty  sound.  Bat  it  is  clear  to  every  observer  that  the 
time  was  then  at  hand.  In  verse  13,  the  apostle  says,  "  Neverthe- 
less we,  according  to  his  promise,  look  for  new  heavens,  and  a  new 
earth,  wherein  dwelleth  righteousness."  Nevertheless — that  is, 
notwithstanding  this  ordeal  by  fire  is  soon  to  be  upon  us,  3'et  we  — 
who  ? —  the  apostle  and  his  brethren,  look  for  new  heavens  and  a  new 
earth.  Some  of  them  then  living,  it  was  expected,  would  see  the 
time  gone  by  when  there  should  be  new  heavens,  and  a  new  earth, 
wherein  dwelleth  righteousness.  The  new  heavens  and  new  earth 
looked  for  were  undoubtedly  the  established  orders  of  (!Ihrist's  king- 
dom on  earth,  when  previous  rites  and  ceremonies  should  have 
fully  passed  away.  And  should  it  still  be  objected  that  the  heavens 
and  earth,  which  were  to  be  destroyed,  must  be  the  literal  heavens 
and  earth,  because  they  were  contrasted  with  the  old  world  that 
perished  by  water,  we  have  only  to  cite  them  to  verses  5  and  G, 
"  For  this  they  willingly  are  ignorant  of,  that  by  the  word  of  God 
the  heavens  were  of  old,  and  the  earth  standing  out  of  the  water, 
and  in  the  water,  whereby  the  world  that  then  was,  being  over- 
flowed with  water,  perished."  Now,  we  ask,  what  heavens  and 
earth,  or  what  world,  was  destroyed  ?  Surely  not  the  literal  heavens 
or  earth  !  but  simply  the  inhabitants,  with  their  rites  and  customs. 
The  same  material  earth  yet  stands;  but  men,  with  all  their  works, 
were  swept  away  and  lost  in  oblivion.  The  same  is  measuraljly 
true  of  the  latter.  In  reality,  we  know  not  how  long  the  vacuum 
has  been  lit  up  by  the  starry  worlds,  or  even  how  long  the  earth  has 
continued  to  roll;  much  less  do  we  know  how  long  it  will  hold  its 
age,  and  continue  its  stated  course,  at  the  rate  of  sixty-eight  thou- 
sand miles  an  hour.     See  Chapter  IX. 

John,  in  Rev.  20 :  12,  13,  speaks  of  a  judgment,  which  un- 
doubtedly is  the  same  as  above  referred  to.  John  says,  "  And  I 
saw  the  dead,  small  and  great,  stand  before  God,  and  the  books 
were  opened,  and  another  book  was  opened,  which  is  the  book  of 
life,  and  the  dead  were  judged  out  of  those  things  which  were 
written  in  the  books,  according  to  their  works.  And  the  sea  gave 
up  the  dead  which  were  in  it,  and  death  and  hell  {hades)  delivered 
up  the  dead  which  were  in  them,  and  they  were  judged  every  mac 
•ccording  to  their  works."     So  much  has  been  said,  and  ably  said 


lOG  BIBLE    DOCTRINE    OF   JUDGMENT. 

and  written  upon  this  subject,  that  we  deem  it  unnecessary  to  say, 
at  least,  but  little  here.  On  taking  a  retrospective  view  of  the 
subject,  with  its  connection,  and  with  the  book  itself,  we  learn  noth- 
ing which  induces  us  to  suppose  that  any  allusion  is  made  to  a  judg- 
ment in  eternity ;  neither  can  this  possibly  be.  We  have  already 
shown  that  God  judges  men  in  the  earth  —  in  this  world  —  and 
the  Scriptures  cannot  be  broken.  If  God  had  designed  to  judge 
men  in  eternity,  we  think  he  would  have  made  it  plain  in  hia 
instructions  on  the  subject ;  but  he  has  nowhere  informed  us  he 
would  do  so.  Judgment  and  the  resurrection  stand  nowhere  con- 
nected in  the  Bible ;  neither  would  there  then  be  a  place  for  judg- 
ment, or  a  judge  to  decide,  from  the  fact  that  Christ's  reign  is 
confined  to  his  kingdom  on  earth,  and  he  the  only  judge,  and  at 
the  resurrection  he  delivers  up  the  kingdom,  resigns  his  office, 
as  mediator  and  judge,  to  God  the  Father,  that  he  may  be  all  in 
all.  See  1  Cor.  15 :  24 — 28.  Hence,  we  are  not  under  the 
necessity  of  looking  to  any  other  place,  for  the  judgment  in  our  text, 
than  to  the  earth  itself.  John  informs  us,  in  the  first  verse,  of  an 
angel  which  came  down  from  heaven.  He  laid  hold  on  the  dragon, 
that  old  serpent,  the  devil  and  satan,  bound  him,  cast  him  into  tlie 
bottomless  pit,  shut  him  up,  &c.  We  must  here  remember  that 
this  devil  and  pit  are  both  on  the  earth ;  for  the  angel  found  the 
devil  here  after  he  came  down  from  heaven  ;  and  he  does  not  inform 
us  that  he  went  with  him  to  any  other  place,  to  cast  him  into  the 
pit  and  shut  him  up.  What  is  said,  in  verse  4,  of  the  souls  of  them 
that  were  beheaded,  and  should  reign  with  Christ  a  thousand  years, 
Dr.  Whitby  and  others  do  not  understand  as  signifying  men 
literally  raised  from  the  dead ;  but  that  the  church  is  here  signified 
in  a  flourishing  condition  for  a  thousand  years  after  the  conversion 
of  the  Jews,  and  the  gathering  in  of  all  nations  to  them  thus  eon- 
verted  to  the  Christian  faith.  Verses  7 — 9  inform  us  that  when 
the  thousand  years  are  expired  Satan  shall  be  loosed  out  of  his 
prison ;  he  was  to  go  out  to  deceive  the  nations  in  the  four  quarters 
of  the  earth  ;  they  went  up  on  the  breadth  of  the  earth,  compassed 

the  camp  of  the  saints  about and  fire  came  down  from  God 

out  of  heaven  and  devoured  them.  Here  we  notice  that  the  thou- 
sand years,  and  all  the  following  transpiring  events,  are  declared  to 
take  place  on  the  earth.  Even  the  beast  and  the  false  prophet  are 
to  be  tormented  day  and  night,  with   the  devil  and  all  that  ho 


BIBLE    DOCTRINE   OF    JUDGMENT.  197 

deceived  Thus  we  see  that  the  scene  of  tliis  judgment  is  on  the 
eayth,  where  day  and  night  diversify  time  and  number  the  n.lling 
years.  What  is  said,  in  the  Uth  verse,  of  fire  from  heaven  which 
devoured  them,  and  in  the  lOtli  and  11th  verses,  of  Ilim  tliat  sat  on 
the  tlirone,  from  whose  face  the  earth  and  the  heaven  fled  away, 
&c.,  is  already  exphiined  in  the  remarks  on  2  Peter  3  :  7.  In  verse 
11  he  says,  "And  I  saw  a  great  white  throne."  When  did  he  see 
it  ?  At  the  same  time  when  the  preceding  events  took  place. 
Verse  1,  he  says,  "  And  I  saw  an  angel,"  &c.  In  verse  4,  "  I  saw 
thrones,"  All  these  scenes  transpired  in  the  vision  at  the  same 
time,  and  evidently  allude  to  the  close  of  the  Jewish  polity,  the 
burning  up,  and  passing  away  of  their  religious  and  political  heavens 
and  earth.  Thus,  the  Jewish  heaven  and  earth  passed  away  to 
make  room  for  the  new,  which  are  now  established  under  the 
Gospel. 

In  the  12th  verse  we  find  the  same  copulative  which  connects 
and  identifies  wliat  follows  with  the  preceding  events.  "  And  I  saw 
ths  dead,  small  and  great,  stand  before  God  :  and  the  books  were 
opened;  and  another  book  was  opened,  which  is  the  book  of  life: 
and  the  dead  were  judged  out  of  those  things  which  were  written  in 
the  books,  according  to  their  works."  The  time  when  these  dead 
stood  before  God,  and  were  judged  according  to  their  works,  is 
already  identified.  But  it  may  be  further  illustrated  by  Matt.  16 . 
27,  28,  "  For  the  Son  of  Man  shall  come  in  the  glory  of  his  Father 
with  his  angels;  and  then  he  shall  reward  every  man  according  to 
his  works.  A^'erily  I  say  unto  you,  There  be  some  standing  here 
which  shall  not  taste  of  death  till  they  see  the  Son  of  Man  coming 
in  his  kingdom."  These  texts  show  that  the  time  was  when  Christ 
should  set  upon  the  throne  of  his  glory  with  his  angels,  when  every 
man  should  be  rewarded  accordimr  to  his  works,  and  during  the 
literal  existence  of  some  then  living.  This  is  the  time  when  the 
kingdom  of  God  should  come  with  power.  It  is  the  time  when  the 
dead,  small  and  great,  stood  before  God,  in  the  same  sense  that  all 
nations  stood  before  him,  in  the  parable  of  the  sheep  and  goats, 
Malt.  25  :  32  (see  in  this  work).  It  appears  to  have  been  a  com- 
mon expression  in  those  days,  when  things  of  importance  were 
attended  to,  to  use  the  phrase  "  before  the  Lord,"  or  "  before  God." 
It  was  said  of  Zacharias  and  Elizabeth,  that  they  were  righteous 
before  God.  Luke  1  :  6.  And  Paul  charged  Timothy,  before  God 
17* 


IDs  BIBLE   DOCTRINE    OF    JUDGME.TT. 

aiid  Ike  Lord  Jesus  Christ,  to  preach  the  word.  2  Tim.  4  :  1 
Moses  said  to  the  children  of  Israel:  "  Ye  stand  this  day,  all  .of 
you,  before  the  Lord  your  God."  And  when  any  calamity,  in  the 
form  of  a  judgment,  came  upon  the  people,  they  were  said  to  stafid 
before  God,  as  in  the  instance  of  our  text.  And  as  this  language 
of  our  text  is  all  highly  figurative,  we  do  not  expect  to  find  the 
literally  dead  before  God ;  but  moral  death  is  the  state  the  mass  of 
the  Jews,  and  nations  then  before  him,  were  in.  They  were  dead 
in  iniquity  and  disobedience,  dead  to  all  their  best  privileges  and 
interests,  and  about  to  expire  in  a  complete  national  sense.  We 
have  before  shown  that  this  scene  was  on  the  earth,  and  in  that 
generation.  But  further  to  illustrate,  see  Matt.  25  :  32,  "  And 
before  him  shall  be  gathered  all  nations ;  and  he  shall  separate 
them  one  from  another,  as  a  shepherd  divideth  his  sheep  from  the 
goats."  The  prophet  also  identifies  the  same  thing.  See  Zech. 
14  :  1,  2,  "  Behold  the  day  of  the  Lord  cometh,  and  thy  spoil 
shall  be  divided  in  the  midst  of  thee.  For  I  will  gather  all  nations 
against  Jerusalem  to  battle  ;  and  the  city  shall  be  taken."  See, 
also,  Matt.  23  :  36,  and  24 :  34,  where  the  same  event  is  described. 
"  Verily  I  say  unto  you,  all  these  things  shall  come  upon  this  gen- 
eration." .  .  .  .  "  Verily  I  say  unto  you,  this  generation  shall  not 
pass  till  all  these  things  be  fulfilled."  And  as  further  illustration 
of  the  assemblage  before  God,  the  books  being  opened,  and  the 
judgment  according  to  their  works,  see  Dan.  7  :  9,  10.  "I  beheld 
till  the  thrones  were  cast  down,  and  the  Ancient  of  days  dii'  sit, 
whose  garment  was  white  as  snow,  and  the  hair  of  his  head  like  the 
pure  wool :  his  throne  was  like  the  fiery  flame,  and  his  wheels  aa 
burning  fire.  A  fiery  stream  issued  and  came  forth  fi'om  before 
him  :  thousand  thousands  ministered  unto  him,  and  ten  thousand 
times  ten  thousand  stood  before  him  :  the  judgment  was  set,  and 
the  books  were  opened."  Chap.  12  :  1,  2,  "  And  at  that  time  shall 
IMiohael  stand  up,  the  great  prince  which  standeth  for  the  children 
of  thy  people  :  and  there  shall  be  a  time  of  trouble,  such  as  never 
was  since  there  was  a  nation  even  to  that  same  time  :  and  at  that 
time  thy  people  shall  be  delivered,  every  one  that  shall  be  found 
written  in  the  book.  And  many  of  them  that  sleep  in  the  dust  of 
the  earth  shall  awake,  some  to  everlasting  life,  and  some  to  shame 
and  everlasting  contempt." 

The  above  passages  so  nearly  resemble  Rev.  20,  and  so  fully 


BIBLE    DOCTRINE    OF   JUDGMENT.  199 

illustrate  oui  subject,  that  little  more  need  be  said.  What  is  said, 
in  the  13th  verse,  of  the  sea,  and  death  and  hell,  delivering  up  the 
dead  which  were  in  them,  is  only  a  rofiguring  of  the  same  things. 
Thus  were  they  all  before  Cud,  who  sat  upon  his  throne  in  spirit 
and  in  power  over  Jerusalem,  which  was  called  his  throne.  See 
Jer.  3  :  17,  "  At  that  time  they  shall  call  Jerusalem  the  iltrone  of 
the  Lord:  and  all  the  nations  shall  be  gathered  unto  it,  to  the  name 
of  the  Lord,  to  Jerusalem."  The  books  which  were  opened,  and 
out  of  which  they  were  judged,  could  have  been  nothing  mure  than 
the  law  and  the  prophets,  which  contained  those  awful  denunciations 
against  them.  Christ  says  to  the  Jews,  "  There  is  one  that  accuseth 
you,  even  Moses,  in  whom  ye  trust."  John  5  :  45.  He  also  says, 
John  12  :  48,  "  He  that  rejecteth  me,  and  receivcth  not  my  words, 
hath  one  that  judgeth  him  :  the  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day."  The  other  book,  called  the  book 
of  life,  was  undoubtedly  the  principles  of  the  gospel,  which  all  those 
who  were  adjudged  to  life  had  embraced.  They  were  judged  out 
of  those  things  which  were  written  in  the  books,  according  to  their 
works.  This  is  true  to  the  letter  of  all  judgments  on  earth,  but 
could  not  be  of  a  judgment  after  the  resurrection,  because  there  is 
then  but  one  infinite  result,  which  cannot  be  the  reward  or  eiFect  of 
earthly  and  limited  performances.  Those  who  believed,  and  had 
their  names  enrolled  with  the  Christian  believers  in  the  book  of  life, 
escaped  the  furious  tornado  of  death  and  destruction  into  which  the 
disobedient  and  unbelieving  were  thrust,  as  into  a  lake  of  fire,  which 
is  the  second  death.  This  second  death  is  the  tragical  end  and  ruin 
of  that  people  as  a  race  and  nation. 

It  may  be  objected  that  the  book  of  Revelation  was  not  written 
until  after  the  destruction  of  Jerusalem.  We  know  there  are  dif- 
ferent opinions;  but  the  best  authorities,  we  think,  show  to  the 
contrary.  The  inscription  to  this  book  in  the  Syrian  Version,  pub- 
lished by  Dc  Diew,  1G27,  and  afterwards  in  the  London  Pulyglot, 
is  the  following  :  "  The  revelation  which  God  made  to  John  the 
Evangelist,  in  the  Isle  of  Patraos,  to  which  he  was  banished  by 
Nero  CcBsar."  This  places  it  previous  to  the  year  68,  at  which 
time  the  reign  of  Galba  commenced.  That  this  was  the  true  time  of 
John's  banishment,  and,  consequently,  that  the  visions  recorded  in 
this  book  are  to  be  ascribed  to  this  period,  is  contended  by  many 
learned  and  eminent  writers,  among  whom  are  Hentenius,  Harduin 


200  BIBLE    DOCTRINE    OF    JUDGMENT. 

Grotius,  Lightfoot,  Hammond,  Sir  Isaac  Newton,  Bisbop  Newton, 
and  others.  But  we  think  the  book  itself  shows  that  it  was  written 
before  the  overthrow  of  Jerusalem.  In  chap.  1:  1,  it  is  said, 
that  "  God  taught  John  by  his  angel  things  that  vmst  shortly  come 
to  pass."  Verse  3,  it  is  said,  "  The  time  is  at  hand."  Chap.  22  : 
6,  7,  it  is  said,  that  "  The  Lord  God  of  the  holy  prophets  sent  his 
angel  to  show  unto  his  servants  the  things  which  must  shortly  be 
done.  Behold,  I  come  quickly  :  blessed  is  he  that  keepeth  the  say- 
ings of  the  prophecy  of  this  book."  Verse  10,  "  And  he  saith  unto 
me.  Seal  not  the  sayings  of  the  prophecy  of  this  book  :  for  the  time 
is  at  hand."  Verse  12,  "  And  behold,  I  come  quickly :  and  my 
reward  is  with  me,  to  give  every  man  according  as  his  work  shall 
be."  Verse  20,  "  He  which  testifleth  these  things  saith.  Surely  I 
come  quickly  ;  Amen.     Even  so,  come,  Lord  Jesus." 

That  the  above  passages  show  the  then  future,  yet  sudden  coming 
of  our  Lord,  we  think  is  self-evident.  The  following,  we  think, 
show  that  Jerusalem  was  then  standing.  Chap.  1  :  7,  "  Behold, 
he  cometh  with  clouds  :  and  every  eye  shall  see  him,  and  they  also 
which  pierced  him  :  and  all  kindreds  of  the  earth  shall  wall  because 
of  him."  This  corresponds  with  Matt.  24  :  30,  "  And  then  shall 
appear  the  sign  of  the  Son  of  Man  in  heaven  :  and  then  shall  all 
the  tribes  of  the  earth  mourn,  and  they  shall  see  the  Son  of  Man 
coming  in  the  clouds  of  heaven,  Avith  power  and  great  glory."  That 
this  relates  to  the  destruction  of  Jerusalem  none  will  dispute.  It 
was  to  take  place  in  that  generation.  See  verse  34,  "Verily  I  say 
unto  you,  This  generation  shall  not  pass  till  all  these  things  be  ful- 
filled." Bev.  11 :  1,  2,  "  And  there  was  given  me  a  reed  like  unto 
a  rod  :  and  the  angel  stood,  saying,  Bise,  and  measure  the  temple 
of  God,  and  the  altar,  and  them  that  worship  therein.  But  the 
court  which  is  without  the  temple  leave  out,  and  measure  it  not ; 
for  it  is  given  to  the  Gentiles :  and  the  holy  city  shall  they  tread 
under  foot  forty  and  two  months."  Compare  this  with  Luke  21  : 
24,  "  And  they  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led 
away  captive  into  all  nations  :  and  Jerusalem  shall  be  trodden  down 
of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled."  See 
Rev.  11  :  8,  "  And  their  dead  bodies  shall  lie  in  the  street  of  the 
great  city,  which  spiritually  is  called  Sodom  and  Egypt,  where  also 
our  Lord  was  crucified."     Tliis  time  was  then  future.     He  says, 

their  dead  bodies  shall  lie  in  the  streets  of  the  city,  &c.,  where 


BIBLE    DOCTRINE   OF    JUDGMENT.  20^ 

our  Lord  was  crucified."     Where  was  our  Lord  crucified,  save  in 
Jerusalem  ? 

The  18th  chapter  evidently  alludes  to  Jerusalem  In  verse  8  it 
is  said,  "Thercfurc  shall  her  plagues  come  in  one  day,  death,  and 
inourning,  and  famine;  and  she  shall  be  utterly  burned  with  fire  : 
for  strong  is  the  Lord  God  who  judgetli  her."  Dr.  Clarke  says 
this  passage  means,  "  They  shall  mourn  because  of  the  slaughter  and 
the  famine,  the  fruits  of  their  fields  being  utterly  destroyed  or 
burned  by  their  enemies."  See  Deut.  o'l  :  22 — 25,  "  A  fire  is 
kindled  in  mine  anger,  and  shall  burn  unto  the  lowest  hell  {shcol) 
and  shall  consume  the  earth  with  her  increase,  and  set  on  fire  the 

foundation  of  the  mountains They  shall  be  burned  with 

hunger,  ajid  devoured  with  burning  heat,  and  with  bitter  destruc- 
tion  The  sword  without,  and  terror  within,  shall  destroy 

both  the  young  man  and  the  virgin,  tlie  suclvling  also,  with  the  man 
of  gray  hairs." 

The  above  can  be  said  of  no  other  city.  Rome  pagan  has  never 
been  thus  treated ;  only  some  parts  of  her  were  burnt  with  fire. 
Rome  papal  has  not  been  thus  treated ;  but  it  is  true  of  Jerusalem. 
In  chap.  18  :  24,  it  is  said,  "And  in  her  was  found  the  blood  of 
prophets,  and  of  saints,  and  of  all  that  were  slain  upon  the  earth." 
To  what  place  will  the  above  language  apply  so  properly  as  to  Jeru 
salem  ?  Christ  says,  "  For  it  cannot  be  that  a  prophet  perish  ou' 
of  Jerusalem."  Again,  we  hear  him  exclaiming  to  its  devotedi 
inhabitants,  "  0  Jerusalem,  Jerusalem !  thou  that  killest  the 
propViets,  and  stonest  them  that  are  sent  unto  thee  !  "  Well  might 
the  Saviour  declare  unto  them  that  upon  them  should  come  all  the 
righteous  blood  shed  upon  the  earth.  We  miglit  multiply  instances 
to  show  the  internal  evidence  of  the  book  itself  that  Jerusalem  was 
the  devoted  city  in  question,  and  was  standing  when  the  book  was 
written  ;  which  period,  as  before  stated,  was  previous  to  the  year  68. 
Jerusalem  was  destroyed  about  the  year  70.  Thus,  as  we  have 
seen,  the  time,  when  the  book  was  written,  was  at  hand. 

The  foregoing  statements,  we  think,  must  be  satisfactory  to  every 
candid  mind.  And  should  an  objector  say  that  Jerusalem  was 
destroyed  previous  to  the  writing  of  the  book,  we  reply,  that  John 
recorded  things  which  had  been,  then  were,  and  shculd  he  there- 
after. See  Uev.  1  :  19,  "  Write  the  things  which  thou  hast  seen, 
and  the  things  which  are,  and  the  things  which  shall  be  hereafter.''' 


202  BIBLE    DOCTRINE   OF    JUDGMENT. 

Hence,  whether  it  were  before  or  after,  the  objector  would  have  the 
same  difficulty  in  showing  that  Jerusalem  was  not  the  scene  and 
theatre  of  action  referred  to.  We  also  notice  that  John  saw  "  the 
dead  stand  before  God."  In  the  resurrection,  people  cannot  be 
dead.  They  will  then  have  been  raised  from  death  to  life.  "  Nei- 
ther can  they  die  any  more  :  for  they  are  equal  unto  the  angels, 
and  are  the  children  of  God,  being  the  children  of  the  resurrection." 
See  Matt.  22 :  30 ;  Luke  20  :  36 ;  and  1  Cor.  15  :  42—44. 

On  the  Greek  terms  kririo,  krhna,  krisis,  &c.,  we  remark,  that 
these  words  nowhere  signify  endless  misery,  or  damnation,  in  a 
future  state  of  existence.  We  find  no  place  in  the  Bible  where 
their  signification  extends  beyond  this  state  of  existence.  Their 
strict  signification  appears  to  be  simply  this  :  First,  a  judg??ient  ; 
a  resolution;  a  decision;  a  sentence;  a  condemnation;  a  pen- 
alty. See  Krima.  Second,  separation  ;  discrimination  ;  choice  ; 
decision  ;  judgment ;  the  decision,  or  final  issue;  the  crisis  of  a 
disteinper.  See  Krisis.  Or,  third,  to  separate  ;  to  put  asunder  ; 
to  discriminate  ;  to  cull ;  to  select ;  to  clioose ;  hence  to  form  a 
judgment,  opinion  or  decision  ;  to  examine ;  to  criticize ;  to 
judge ;  to  decide  a  difference ;  to  give  a  verdict ;  to  pass  sen- 
fence  ;  to  inquire  ;  to  confirm  ;  to  ratify,  &c.  —  See  Krino,  Don- 
negan's  Greek  and  English  Lexicon.  New  work,  pp.  778-9. 
It  will  be  seen  in  Section  III.,  this  Chapter,  that  their  renderings, 
though  various,  agree  with  the  above  definitions  given.  The  same 
words  that  are  rendered  judge,  judging,  judgment,  &c.,  are  also 
rendered  damned,  condemnation,  damnation,  &c.  Inasmuch,  then, 
as  the  same  words  are  rendered  judgment  and  damnation,  they  can- 
not, intrinsically,  signify  a  decision  or  judgment  to  endless  misery 
in  any  case ;  for,  if  they  necessarily  imply  it  in  the  one,  they  also 
must,  of  necessity,  imply  it  in  the  other ;  and  we  should  then  be 
under  the  necessity  of  reading  the  following  passages  thus :  "  Be- 
hold, tlie  Lord  Cometh  with  ten  thousand  of  his  saints,  to  execute 
judgment  (hrisin,  endless  misery)  upon  all."  Now,  we  think,  no 
one  is  willing  to  read  the  Scriptures  in  this  manner,  which  would 
prove  universal  damnation,  or  damnation  to  all ;  yet,  upon  the 
Dremises  laid  down,  we  must  of  necessity  do  so ;  for  it  is  the  same 
word  which  occurs  in  Matt.  23  :  33,  "  Ye  serpents,  ye  generation 
of  vipers !  how  can  ye  escape  the  damnation  of  hell  ?  "  Damnation, 
in  this  text,  is  supposed  to  imply  endless  misery.     Again,  we  must 


BIBLE   DOCTRINE    OF    JUDGMENT.  203 

read  1  Peter  4  :  17,  thus  :  "  For  the  time  is  come  that  judgment 
(krh/ia,  endless  misery)  must  begin  at  the  house  of  God."  Tills 
same  word,  krima,  is  rendered  at  least  eight  times  damnation  in 
the  New  Testament,  and  is  supposed  to  teach  the  doctrine  of  end- 
less misery.  But,  if  so,  then  woe  to  "  the  house  of  God ."  !  For 
Peter  says,  "  The  time  is  come  that  krima  must  begin  there."  But 
that  this  word,  or  any  other  in  the  Bible,  teaches  endless  misery, 
cannot  be  sustained.  They  do  not  of  themselves  naturally  imply 
it,  neither  are  they  prefixed  to  any  word  or  phrase  in  the  Bible  that 
does  teach  it.  They  simply  show  a  decision  in  judgment ;  which  is 
either  condemnation  on  the  one  hand,  or  justification  on  the  other, 
agreeably  to  the  merit  or  demerit  of  those  adjudged.  For  further 
illustrations  on  these  words,  see  on  the  words  damned,  daumation, 
&e.,  in  this  work. 

We  have,  in  Section  I.,  this  Chapter,  so  arranged  the  scripture 
passages  as  to  show,  first,  the  manner  in  which  God  judges  his  crea- 
tures; second,  the  time  when,  and  place  where,  God  judges  them; 
and,  in  the  third  place,  we  have  noticed  sundry  passages  which 
speak  of  judgment.  We  now  ask  the  candid  reader  to  honestly 
decide  for  himself  whether  the  judgments  of  God  are  not  all  exe- 
cuted in  the  earth,  and  in  no  other  place  ?  Whether  men  must  not 
reap  in  the  same  field  where  they  sow,  instead  of  sowing  in  one  field 
and  reaping  in  another  ?  Whether  "  the  judgment-seat  (bematos) 
of  Christ "  is  not  in  this  world,  rather  than  in  another  ?  (See  Rom. 
14  :  10  ;  2  Cor.  5  :  10.)  And  whether  Christ's  kingdom  on  earth 
does  not  confine  his  reign  of  judgment  to  the  gospel  period  ?  And, 
when  that  shall  close,  whether  there  will  be  a  place  for  judgment  or 
a  judge  to  decide?  When  this  is  carefully,  candidly  and  honestly 
done,  we  have  no  fears  as  to  the  result. 


CHAPTER     V^II. 
ON  THE  SECOND  COMING  OE  CHRIST. 


SECTION    I 


All  the  passages  in  the  New  Testament  tvhich  speak  of  the  Second  Cominq 

OF    CURIST. 

Matt.  10  :  23.  But  Tvhen  they  persecute  you  (the  apostles)  in  tliis  city, 
flee  ye  into  another  :  for  verily  I  say  unto  you,  Ye  shall  not  have  gone  over 
the  cities  of  Isi'ael  till  the  Son  of  Man  be  come. 

Matt.  IG  :  '27,  28.  For  the  Son  of  Man  sliall  come  in  the  glory  of  hia 
Father  with  his  angels  ;  and  then  he  sliall  reward  every  man  according  to 
his  works.  Verily  I  say  unto  you.  There  be  some  standing  here  which  shalJ 
not  taste  of  death  till  they  see  the  Son  of  jNIan  coming  in  his  kingdom. 

Mark  8  :  38.  WJiosoever  therefore  shall  be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and  sinful  generation,  of  him  also  shall  the  Son 
of  Man  be  ashamed,  when  he  cometh  in  the  glory  of  his  Father,  with  the 
holy  angels. 

Mark  'J  :  1.  And  he  said  unto  them.  Verily  I  say  unto  you,  that  thero 
be  some  of  them  that  stand  here  which  shall  not  taste  of  death  till  they 
have  seen  the  kingdom  of  God  come  with  power. 

Luke  9  :  2G,  27.  For  whosoever  shall  be  ashamed  of  me,  and  of  my 
words,  of  him  shall  the  Son  of  Man  be  ashamed,  when  he  shall  come  in  liis 
own  glory,  and  in  his  Father's,  and  of  tlie  holy  angels.  But  I  tell  you  of 
a  truth.  There  be  some  standing  here  which  shall  not  taste  of  death  till  they 
Eee  the  kingdom  of  God. 

Matt.  24  :  3.  And  as  he  (Christ)  sat  upon  the  mount  of  Olives,  the  dis- 
ciples came  unto  him  privately,  saying.  Tell  us,  %vhen  shall  these  things  be . 
and  wliat  sliall  be  the  sign  of  thy  coming,  and  of  the  end  of  the  world' 
(End  ot'aionos — age,  or  dispensation.) 

Mark  13  :  3,  4.  And  as  he  (Christ)  sat  upon  the  mount  of  Olives,  over 
against  the  temple,  Peter,  and  .lames,  and  .John,  and  Andrew,  asked  him 
privately,  Tell  us,  when,  shall  these  things  be  ?  and  what  shall  be  the  sign 
when  all  tliese  things  shall  be  fulfilled  ?  {His  coming,  and  end  of  the  age.) 

Luke  21  :  h — 7.  And  as  some  spake  of  the  temple,  how  it  was  adorned 
witli  goodly  stones  and  gifts,  he  {Chrixi)  said.  As  fi)r  these  things  which  ye 
behold,  the  d.iys  will  come  in  the  which  there  shall  not  bo  Icll  one  stone 


ON    THE    SECOND    COMING    01''    CURIST.  205 

upon  another  that  shall  not  be  thrown  down.  And  they  (his  disciples) 
asked  him,  saying,  Master,  but  when  shall  tliese  things  be?  and  wliat  sign 
will  there  be  when  lliese  things  shall  come  to  pass  1  {The  destruclion  of 
the  temple,  and  end  of  the  world,  or  age.) 

Matt.  24  :  U'.l — 85.  Immediately  after  the  tribulation  of  those  days  shall 
the  sun  be  darkened,  and  the  moon  shall  not  give  her  light,  and  tlie  stars 
shall  fall  from  heaven,  and  the  powers  of  the  heavens  shall  be  shaken  ;  and 
then  sliall  appear  the  sign  of  the  Son  of  Man  in  heaven  ;  and  then  shall 
all  the  tribes  of  the  earth  mourn,  and  they  shall  sec  the  Son  of  Man  coming 
in  the  clouds  of  heaven,  with  power  and  great  glory.  And  he  sliall  send 
his  angels  with  a  great  sound  of  a  trumpet,  and  they  shall  gather  together 
his  elect  from  the  timr  winds,  from  one  end  of  heiiven  to  the  otlier.  Now 
learn  a  parable  of  the  fig-tree  ;  when  his  branch  is  yet  tender,  and  puttcth 
forth  leaves,  yc  know  that  summer  is  nigh  :  so  likewise  ye,  when  ye  shall 
see  all  these  things,  know  that  it  is  near,  even  at  the  doors.  Verily  I  say 
unto  3'ou,  This  generation  shall  not  pass  till  all  these  things  be  fulfilled. 
Heaven  and  earth  shall  pass  away,  but  my  words  shall  not  pass  away 
(The  parallel  passages  in  Mark  13  :  28—31.) 

Verse  3U.  And  knew  not  until  the  flood  came,  and  took  them  all  away  , 
so  shall  also  the  coming  of  the  Son  of  ^lan  be. 

Verse  44.  Therefore  be  ye  also  ready  :  for  in  such  an  hour  as  ye  think 
not,  the  Son  of  Man  comcth. 

Mark  13  :  28 — 31.  Now  learn  a  parable  of  the  fig-tree  :  When  her 
branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know  that  summer  ia 
near  :  so  ye,  in  like  manner,  when  ye  shall  see  these  things  come  to  pass, 
know  that  it  is  nigh,  even  at  the  doors.  Verily  I  say  unto  you.  That  this 
generation  shall  not  pass  till  all  these  things  be  done.  Heaven  and  earth 
shall  pass  away,  but  my  words  shall  not  pass  away.     Parallels  in 

Luke  21  :  27 — 32.  And  then  shall  they  see  the  Son  of  Man  coming  in 
a  cloud,  with  power  and  great  glory.  And  when  these  things  begin  to 
come  to  pass,  then  look  up,  and  lift  up  your  heads,  for  your  redemption 
draweth  nigh.  And  he  spake  to  them  a  parable  ;  Behold  the  tig-tree,  and 
all  the  trees  ;  when  they  now  shoot  forth,  ye  see,  and  know  of  your  own 
selves,  that  summer  is  now  nigli  at  hand.  So  likewise  ye,  when  ye  see 
these  things  come  to  pass,  know  ye  that  the  kingdom  of  God  is  nisjch  at  hand. 
Verily  I  say  unto  y^u,  This  generation  shall  not  pass  away  till  all  he  ful- 
filled. Heaven  and  earth  shall  pass  away,  but  my  words  shall  not  pass 
away. 

Alatt.  25  :  13.  Watch,  therefore  ;  for  ye  know  neither  the  day  nor  the 
hour  wherein  the  Son  of  Man  cometh. 

Matt.  25  :  31 — 34.  Wlien  the  Son  of  Man  shall  come  in  his  glory,  and 
all  the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne  of  his  glory  : 
a,nd  before  him  shall  be  gathered  all  nations  ;  and  he  shall  separate  them 
one  from  another,  as  a  shepherd  divideth  his  sheep  from  the  goats  :  and 
he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the  left.  Then 
shall  the  King  say  unto  them  on  his  right  hand.  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the 
world. 

Verse  41.  Then  shall  he  say  also  unto  them  on  his  left  hand.  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and  hig 
angels. 

Verse  40.  And  these  shall  go  away  into  everlasting  punishment :  but 
the  righteous  into  life  eternal. 

Luke  12  :  40.  Be  ye,  therefore,  ready  also  ;  for  the  Son  of  Man  cometh 
at  an  hour  when  ye  think  not. 

Luke  17  :  22 — 24.  And  he  said  unto  the  disciples,  The  days  will  com« 
18 


206  ox    THE   SECOND   COMING    OF    CHKIST. 

when  ye  shall  desire  to  see  one  of  the  days  of  the  Son  of  Man,  and  ye  shall 

not  see  it.  And  they  shall  say  to  you.  See  here  !  or  see  there  I  go  not  after 
them,  nor  follow  them.  For  as  the  lightning,  that  lighteiieth  out  of  the 
one  part  under  heaven,  shiueth  unto  the  other  part  under  heaven,  so  shall 
also  the  Son  of  Man  be  in  his  day  {his  coming). 

2  Thess.  1  :  6 — 10.  Seeing  it  is  a  righteous  thing  with  God  to  recom- 
pense tribulation  to  them  that  trouble  you.  And  to  you  who  are  troubled, 
rest  with  us>,  when  the  Lord  Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels,  in  flaming  fire,  taking  vengeance  on  them  that  know  not 
God,  and  tliat  obey  not  the  Gospel  of  our  Lord  Jesus  Christ  ;  who  shall  be 
punished  with  everlasting  destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power  :  when  he  shall  come  to  be  glorified  in  his 
saints,  and  to  be  admired  in  all  them  that  believe  (because  our  testimony 
among  you  was  believed)  in  that  day. 

2  Tim.  4:1.  I  charge  thee,  therefore,  before  God  and  the  Lord  Jesus 
Christ,  who  shall  judge  the  quick  and  the  dead  at  his  appearing  and  his 
kingdom. 

Matt.  26  :  64.  Jesus  saitli  unto  him  (the  high  priest),  Thou  hast  said  : 
nevertheless  I  say  unto  you.  Hereafter  shall  ye  see  the  Son  of  Man  sitting 
on  the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven. 

John  14  :  3.  And  if  I  go,  and  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  unto  myself ;  that  where  I  am,  there  ye  may  bo 
also. 

Verse  28.  Ye  have  heard  how  I  said  unto  you,  I  go  away,  and  come 
again  unto  you.  If  ye  love  me,  ye  would  rejoice,  because  I  said,  I  go  unto 
the  Father  :  for  my  Father  is  greater  than  I. 

John  21  :  22.  Jesus  saith  unto  him  (Peter),  If  I  will  that  he  tarry  till 
I  come,  what  is  that  to  thee  ?  follow  thou  me, 

1  Cor.  11  :  26.  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye 
do  show  the  Lord's  death  till  he  come. 

Phil.  1  :  6.  Being  confident  of  this  very  thing,  that  he  which  hath  be- 
gun a  good  work  in  you  will  perform  it  until  the  day  {coming)  of  Jesus 
Christ. 

Verse  10.  That  ye  (.saints  at  Philippi)  may  approve  things  that  are  ex- 
cellent :  that  ye  may  be  sincere,  and  without  offence,  till  the  day  {coming) 
of  Christ. 

Phil.  2  :  16.  Holding  forth  the  word  of  life  ;  that  I  may  rejoice  in  the 
day  of  Christ  {coming,  ^c). 

1  Cor.  1  :  7,  8.  So  that  ye  come  behind  in  no  gift,  waiting  for  the  coming 
of  our  Lord  Jesus  Christ.  AVho  shall  also  confirm  you  unto  the  end,  that 
ye  m.ay  be  blameless  in  the  day  of  our  Lord  Jesus  Christ, 

1  Tim.  6  :  14.  That  thou  keep  this  commandment  without  spot,  unre- 
bukable,  until  the  appearing  of  our  Lord  Jesus  Christ. 

James  5  :  7,  8.  Be  patient,  tlierefore,  brethren,  unto  the  coming  of  the 
Lord.  Behold,  the  husbandman  waitetli  for  the  precious  fruits  of  the 
etirth,  and  hath  long  patience  for  it,  until  he  receive  the  early  and  latter 
rain.  Be  ye  also  patient ;  establish  your  hearts :  for  the  coming  of  the 
Lord  draweth  nigh. 

1  The.ss.  1  :  10.  And  to  wait  for  his  Son  from  heaven,  whom  he  raised 
from  the  dead,  even  Jesus,  which  ilelivcred  us  from  tlie  wrath  to  come. 

1  Thess.  2  :  113.  For  what  is  our  hope,  or  joy,  or  crown  of  rejoicing? 
Are  not  even  ye  in  the  presence  of  our  Lord  Jesus  Christ  at  his  coming  ? 

1  The.ss.  3:13.  To  the  end  he  may  establish  your  hearts  unblamable 
in  holiness  before  God,  even  our  Father,  at  the  coming  of  our  Lord  Jesus 
Christ  witli  all  his  saints. 

1  Thess.  5  :  23.     And  the  very  God  of  peace  sanctify  you  wholly  ;  and  I 


ON    TUE   SECOND    COMING    OF   CHRIST.  207 

pray  God  your  whole  spirit,  and  soul,  and  body,  be  preserved  blameless 
unto  tlie  coming  of  our  Lord  Jesus  Christ. 

'2  Tlioss.  o  :  5.  And  the  Lord  direct  your  hearts  into  the  love  of  God, 
and  into  the  patient  UHiiting  for  Ciirist  {his  comi/ig). 

2  Tim.  4  :  8.  Henceforth  there  is  laid  up  fur  me  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  Judge,  shall  give  me  at  that  day  ;  and 
not  to  me  only,  but  unto  all  them,  also,  tiiat  love  his  appearing. 

Titus  2:  l;5,  14.  Looking  for  that  blessed  hope,  and  the  glorious  «;»- 
pcnrt'/fir  of  the  great  Gud  and  our  Saviour  Jesus  Christ;  who  g-vve  (iim- 
sc'lf  for  us,  that  he  might  redeem  us  from  all  iniquity,  and  purify  unto  him- 
self a  peculiar  people,  zealous  of  good  works. 

Ileb.  10  :  25.  Not  forsaking  the  assembling  of  ourselves  together,  as  the 
manner  of  some  is  ;  but  exhorting  one  another  ;  and  so  much  the  more  as 
ye  see  the  day  approaching. 

Verse  37.  For  yet  a  little  while,  and  he  that  shall  come  will  come,  and 
will  not  tarry. 

1  Peter  1  :  7.  That  the  trial  of  j'our  fiiith,  being  much  more  precious 
than  of  gold  that  perisheth,  tliough  it  be  tried  with  fire,  might  be  found 
unto  praise,  .and  honor,  and  glory,  at  the  appearing  of  Jesus  Christ. 

Verse  13.  Wherefore  gird  up  the  loins  of  your  mind,  be  sober,  and  hope 
to  the  end,  for  the  grace  that  is  to  be  brought  unto  you  at  the  revelation  of 
Jesus  Christ. 

1  Peter  4  :  12,  13.  Beloved,  think  it  not  strange  concerning  the  fiery 
trial  which  is  to  try  you,  as  though  some  strange  thing  happened  unto  you  ; 
but  rejoice,  inasmuch  as  ye  are  partakers  of  Christ's  sufferings  ;  that,  when 
his  glory  shall  be  revealed,  ye  may  be  glad  also  with  exceeding  joy. 

2  Thess.  2  :  1,2.  Now  we  beseecli  you,  brethren,  by  the  coming  of  our 
Lord  Jesus  Christ,  and  by  our  gathering  together  unto  him,  that  ye  be  not 
soon  shaken  in  mind,  or  be  troulded,  neither  by  spirit,  nor  by  word,  nor 
by  letter,  as  from  us,  as  tliat  the  day  of  Christ  is  at  hand. 

Heb.  9  :  26 — 28.  For  then  must  he  (Christ)  often  have  suffered  since 
the  foundation  of  the  world  {kosmou,  the  earth)  ;  but  now  once  in  the  end 
of  the  world  {aionon,  age)  hath  he  appeared  to  put  away  sin,  by  the  sacri- 
fice of  himself.  And  as  it  is  app(jinted  unto  men  {the  men)  once  to  die,  but 
after  this  tlie  judgment  {1,-risis,  judgment  or  decision)  ;  so  Christ  was  once 
offered  ti)  bear  the  sins  of  many  ;  and  unto  them  that  look  for  him  shall  he 
appear  tlie  second  time  without  sin  unto  salvation. 

1  John  2  :  28.  And  now,  little  children,  abide  in  him  ;  that,  wlien  he 
shall  appear,  we  may  have  confidence,  and  not  be  ashamed  befoi-e  liim  at 
his  coming. 

2  Peter  1:16.  For  we  have  not  followed  cunningly  devised  fables,  when 
we  made  known  unto  you  the  power  and  coming  of  our  Lord  Jesus  Christ, 
but  were  eye-witnesses  of  his  majesty. 

1  Thess.  5  :  1 — 4.  But  of  the  times  and  the  seasons,  brethren,  ye  have 
no  need  tint  I  write  unto  you  :  for  yourselves  know  perfectly  that  the  day 
of  the  Lord  so  cometh  as  a  tliief  in  the  night.  For  when  they  shall  say 
Peace  and  safety,  then  sudden  destruction  cometh  upon  them,  as  travail 
upon  a  woman  with  child  ;  ami  they  sliall  not  escape.  But  ye,  brethren, 
are  not  in  dai-kness,  that  that  day  should  overtake  you  as  a  thief. 

2  Peter  3  :  3 — 15.  Knowing  this  first,  that  there  shall  come  in  the  last 
days  scoffers,  walking  after  their  own  lusts,  and  saying.  Where  is  the  prom- 
'se  of  his  coming  ?  for  since  the  f  ithers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  creation.  For  this  they  willingly  are 
ignorant  of,  that  by  the  word  of  God  the  heavens  were  of  old,  and  the  earth 
standing  out  of  the  water,  and  in  tlie  water  ;  whereby  the  world  that  tlien 
was,  being  overflowed  with  water,  perished  ;  but  the  heavens  and   tlia 


208  ON    THE    SECOND    COMING    OF    CUKIST. 

earth  which  are  now,  by  the  same  word  are  kept  in  store,  resei-ved  unlo 
fire,  against  the  day  of  judgment  and  perdition  of  ungodly  men.  But, 
beloved,  be  not  ignorant  of  this  one  thing,  that  one  day  is  with  the  Lord  as 
a  thousand  years,  and  a  thousand  years  as  one  day.  The  Lord  is  not  slack 
concerning  his  promise,  as  some  men  count  slackness  ;  but  is  long-suifering 
to  us-ward,  not  willing  that  any  should  perish,  but  that  all  should  come  to 
repentance.  I3ut  the  day  of  the  Lord  will  come  as  a  thief  in  the  night  ;  in 
the  which  the  heavens  sliall  pass  away  with  a  great  noise,  and  the  elements 
shall  melt  with  fervent  heat,  tiie  earth  also  nnd  the  works  that  are  therein 
shall  be  burned  up.  Seeing,  then,  that  all  these  things  shall  be  dissolved, 
what  manner  of  persons  ought  ye  to  be  in  all  holy  conversation  and  godli- 
ness ;  looking  for  and  hasting  unto  the  coming  of  the  day  of  God,  wherein 
the  heavens  being  on  fire  shall  be  dissolved,  and  the  elements  shall  melt 
with  fervent  heat  ?  Nevertheless  we,  according  to  his  promise,  look  for 
new  heavens,  and  a  new  earth,  wherein  dwelleth  righteousness.  Wherefore, 
beloved,  seeing  that  ye  look  for  such  things,  be  diligent  that  ye  may  be 
found  of  him  in  j^eace,  without  spot,  and  blameless  ;  and  account  that  the 
long-sufferings  of  our  Lord  is  salvation  ;  even  as  our  beloved  brother 
Paul  also,  according  to  the  Avisdom  given  unto  him,  hath  written  unto  you. 

Jude  1  :  14,  lo.  And  Enoch  also,  the  seventh  from  Adam,  prophesied 
of  these,  saying,  Behold,  the  Lord  comeih,  with  ten  thousand  of  his  saints, 
to  execute  judgment  upon  all,  and  to  convince  all  that  ai-e  ungodly  among 
them,  of  all  their  ungodly  deeds  which  they  have  ungodly  committed,  and 
of  all  their  hard 'speeches  which  ungodly  sinners  have  spoken  against  him. 

Rev.  1  :  7.  Behold,  he  cometh  with  clouds :  and  every  eye  shall  see 
him,  and  they  also  which  pierced  him  :  and  all  kindreds  of  the  earth  shall 
wail  because  of  him. 

Verse  3.  Blessed  is  he  that  readeth,  and  they  that  hear  the  words  of 
this  prophecy,  and  keep  those  things  which  are  written  thei-ein  ;  for  the 
time  is  at  hand. 

Rev.  2  :  25.     But  that  which  ye  have  already,  hold  fast  till  I  come. 

Rev.  6  :  12 — 17.  And  I  beheld,  when  he  had  opened  the  sixth  seal,  and 
lo,  there  was  a  great  eartluiuake  ;  and  the  sun  became  black  as  sackcloth 
of  hair,  and  the  moon  became  as  blood  :  and  the  stars  of  heaven  fell  untc 
the  earth,  even  as  a  fig-tree  casteth  her  untimely  figs  when  she  is  shaken 
of  a  mighty  wind  :  and  the  heaven  departed  as  a  scroll,  when  it  is  rolled 
together  ;  and  every  mountain  and  island  were  moved  out  of  their  places. 
And  the  kings  of  the  eai'th,  and  the  great  men,  and  the  rich  men,  and  the 
chief  captains,  and  the  mighty  men,  and  every  bond  man,  and  every  free 
man,  hid  themselves  in  the  dens,  and  in  the  rocks  of  the  mountains  ;  and 
said  to  the  mountains  and  rocks,  Fall  on  us,  and  hide  us  from  the  f  ice  of 
him  that  sitteth  on  the  throne,  and  from  the  wrath  of  the  Lamb  :  for  the 
great  day  of  his  wrath  is  come,  and  who  shall  be  able  to  stand  ? 

Rev.  16  :  13 — 15.  And  I  saw  three  unclean  spirits,  like  frogs,  come  out 
of  the  mouth  of  the  dragon,  and  out  of  the  mouth  of  the  beast,  and  out 
of  the  mouth  of  the  f  ilse  pi'ophet.  For  they  ai-e  the  spirits  of  devils,  work- 
ing miracles,  which  go  forth  unto  the  kings  of  the  earth,  and  of  the  whole 
world,  to  gather  them  to  the  battle  of  that  great  day  of  God  Almighty. 
Behold,  I  come  as  a  thief.  Blessed  is  lie  that  watohetli,  and  that  keepeth 
his  garments,  lest  he  walk  naked,  and  they  see  his  shame. 

Rev.  22  :  7 — 12.  Beliold,  T  come  quickly  :  blessed  is  he  that  keepeth  the 
Bayings  of  the  prophecy  of  this  book.  And  I,  John,  saw  these  things,  and 
heard  them.  And  when  I  iiad  heard  and  seen,  I  fell  down  to  worship  be- 
fore the  feet  of  the  angel  which  showed  me  these  things.  Tlien  saith  he 
unto  me.  See  thou  do  it  not :  for  I  am  thy  fellow-servant,  and  of  thy 
brethren  the  prophets,  and  of  them  which  keep  the  sayings  of  this  book 


ON    THE   SECOND   COMING    OP    CUKIST.  209 

worship  God.  And  lie  saith  unto  me,  Seal  not  the  sayings  of  the  prophecy 
of  this  bocik  ;  for  the  time  is  at  hand.  lIi;  tliat  is  unjust,  let  him  he  unjust 
still  ;  and  he  which  is  filthy,  let  him  be  filthy  still  ;  and  he  that  is  righteous, 
let  liim  l)e  righteous  still  ;  and  he  that  is  holy,  let  liiui  be  holy  still.  And 
behold,  I  come  quickhj ;  and  my  reward  is  with  me,  to  give  every  man 
according  as  his  work  shall  be. 

Verse  20.     lie  which  testifieth  these  things  saith.  Surely  I  come  quickly: 
Amen.     Even  so,  come.  Lord  Jesus. 


SECTION     II. 

Jliose  passages  which  are  generally  supposed  to  refer  to  Christ's  Final 
Coming  at  the  Resurrection,  of  the  Dead. 

John  14  :  3.  And  if  I  go,  and  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  unto  myself;  that  where  I  am,  there  ye  maybe 
also. 

Acts  1  :  10,  11.  And  while  thoy  (his  disciples)  looked  steadfastly 
toward  heaven,  as  he  went  up,  behold,  two  men  stood  by  them  in  white 
apparel  ;  which  also  said.  Ye  men  of  Galilee,  why  stand  j'e  gazing  up  into 
heaven  ?  This  same  Jesus,  which  is  taken  up  from  you  into  heaven,  shall 
so  come  in  like  manner  as  ye  have  seen  him  go  into  heaven. 

rhil.  3  :  20,  21.  For  our  conversation  is  in  heaven  ;  fi'om  whence  also 
we  look  for  the  Saviour,  the  Lord  Jesus  Christ  ;  who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto  his  glorious  body,  according  to  the 
working  whei'eby  he  is  able  to  subdue  all  things  to  himself. 

1  John  3  :  2.  Beloved,  now  are  we  the  sons  of  God  ;  and  it  doth  not 
yet  appear  what  we  shall  be  :  but  we  know  that,  when  he  shall  appear,  we 
shall  be  like  him  ;  for  we  shall  see  him  as  he  is. 

1  Thess.  4:  :  13 — 17.  But  I  would  not  have  you  to  be  ignorant,  brethren, 
concerning  them  which  are  asleep,  that  ye  sorrow  not,  even  as  others  which 
have  no  hope.  For  if  we  believe  that  Jesus  died,  and  rose  again,  even  so 
them  also  which  sleep  in  .Jesus  will  God  bring  with  him.  For  this  we  say 
unto  you  by  the  word  of  the  Lord,  that  we  which  are  alive,  and  remain 
unto  the  com  ins:  of  the  Lord,  shall  not  prevent  them  which  are  asleep.  For 
the  Lord  himself  shall  descend  from  heaven  with  a  shout,  with  the  voice  of 
the  archangel,  and  with  the  trump  of  God  :  and  the  dead  in  Christ  shall 
rise  first.  Then  we,  which  are  alive  and  remain,  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Lord  in  the  air  :  and  so  shall 
we  ever  be  with  the  Lord. 

1  Cor.  15  :  21 — 26.  For  since  by  man  came  death,  by  man  came  also 
the  resurrection  of  the  dead.  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive.  But  every  man  in  his  own  order  :  Christ  the  first 
fruits  ;  afterward  thej'  that  are  Christ's  at  his  coming.  Then  comcth  the 
end,  when  he  sliall  have  delivered  up  the  kingdom  to  God,  even  the  Father  ; 
when  he  shall  have  put  down  all  rule,  and  all  authority,  and  power.  For 
he  must  reign  till  he  hath  put  all  enemies  under  his  feet.  The  last  enemy 
that  sliall  be  destroyed  is  death. 

1  Cor.  15  :  51,  52.  Behold,  I  show  you  a  mystery  ;  we  shall  not  all 
sleep,  but  we  shall  all  be  changed,  in  a  moment,  in  the  twinkling  of  an 
eye,  at  the  last  trump  ;  for  the  trumpet  shall  sound,  and  the  dead  shall  be 
taised  incorruptible,  and  we  shall  be  changed. 

IS* 


210  ON    THE   SECOND    COMING    OF    CHRIST. 

SECTION     III. 

Closing  Retn.arks  on  the   Coming  of  Christ. 

By  a  careful  perusal  of  the  above  texts,  it  will  be  seen  that  they 
not  only  teach  the  coming  of  Christ,  but  that  they  speak  of  him  aa 
coining,  expressly  and  designedly^  for  the  purpose  of  executing 
justice  and  judgment  in  the  earth.  And  by  comparing  the  texts 
on  the  coming  of  Christ  with  those  which  teach  the  judgment  and 
end  of  the  world,  it  will  be  readily  acknowledged  that  they  all  stand 
immediately  connected,  and  all  teach  the  same  thing.  The  same  is 
equally  true  of  those  texts  which  speak  of  the  last  day,  last  times, 
great  day,  &c.  Whenever  and  wherever  the  coming  0/  Christ  is 
mentioned  in  the  Bible  (as  in  Section  I.,  this  Chapter),  that  coming 
is  immediately  connected  with  judgment,  which  is  to  be  executed  in 
accordance  with  the  works  of  the  creature  ;  according  to  the  deeds 
done,  &e.  From  the  foregoing  facts  it  appears  evident  that  these 
four  different  classes  of  texts  —  namely,  on  the  judgment,  end  of 
the  world,  last  days,  and  the  coming  of  Christ  —  are  all  nearly 
related,  and  signify  the  same  thing.  Hence  we  come  to  the  conclu- 
sion that  the  coming  of  Christ  (as  taught  in  these  passages)  merely 
signifies  his  coming  to  close  the  legal  dispensation,  to  esta,blish  the 
gospel,  and  execute  justice  and  judgment  in  the  earth. 

But  as  there  are  various  opinions  respecting  the  coming  of  Christ, 
and  the  object  of  his  coming,  we  will  briefly  notice  the  difi'erent 
periods,  as  they  are  taught  in  the  Bible. 

The  first  appearance  of  Christ  in  the  world,  so  far  as  we  have  any 
knowledge,  was  his  appearance  in  the  flesh,  as  an  infant  of  days. 
This  coming  was  predicted  by  the  prophets  of  God,  as  the  introduc- 
tion of  Messiah  on  earth. 

His  second  appearance  must  have  been  in  spirit  and  in  power,  to 
the  overthrow  of  his  enemies,  the  destruction  of  their  city,  and  the 
final  close  of  legal  rites  and  ceremonies.  This  coming  was  not  only 
foretold  by  the  prophets,  but  pointedly  declared  hy  Christ  himself. 
He  declared  to  his  disciples,  and  the  people,  that  the  coming  of  the 
Son  of  Man  with  power  should  take  place  during  that  generation. 
See  Matt.  16  :  27,  28 ;  25  :  30—34 ;  Mark  8  :  38,  and  9  :  1. 
This  is  the  coming  referred  to  in  the  first  section  of  this  chuptcr 
and  which  stands  immediately  connected  with  j-idgmcnt  in  the  oiir'h 


ON    TUK   SECOND   COMING    OF   CHRIST.  211 

The  only  place  in  the  Scriptures  where  the  numeral,  second,  is  pre- 
fixed to  the  time  of  Christ's  coming,  is  in  Heb.  9  :  28,  where  the 
apo^t]e*words  it  thus  :  "  Unto  them  that  look  for  him  (Christ) 
shall  he  appear  the  second  time,  without  sin,  unto  salvation."  Paul, 
in  this  chapter,  compares  the  sacrifice  of  the  high  priest,  under  the 
law  dispensation,  with  the  offering  of  Christ;  and,  in  conclusion, 
says,  "  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this 
the  judgment ;  so  Christ  was  once  offered  to  bear  the  sins  of  many; 
and  unto  them  that  look  for  him  shall  he  appear  the  second  time, 
without  sin,  unto  salvation."  We  have  already  noticed  these  pas- 
sages, in  our  remarks  on  the  judgment,  which  see.  We  will,  how- 
ever, briefly  notice  them  here,  by  giving  them  their  proper  reading. 
"  And,  as  under  the  Law  dispensation  it  is  appointed  unto  the  high 
priest  to  die  once  the  year,  and,  after  this,  judgment  to  justification  , 
so  Christ  was  once  offered  to  bear  the  sins  of  the  many ;  and  unto 
them  that  look  for  him,  shall  he  appear  the  second  time,  without  a 
sin  offerins,  unto  salvation."  When  Paul  wrote  this  epistle  to  the 
Hebrews,  Christ  had  not  made  his  second  appearance.  The  time, 
however,  was  then  near  at  hand.  The  apostle  and  his  brethren 
were  looking  for  the  sudden  and  powerful  coming  of  Christ,  to  exe- 
cute judgment  upon  that  wicked  and  abandoned  generation.  The 
exhortations  of  the  apostles,  to  their  friends  and  others,  show  that 
they  expected  Christ's  second  approach.  Paul  reasoned  of  right- 
eousness, of  temperance,  and  of  a  judgment  about  to  come.  Peter 
could  say,  "  The  end  of  all  things  is  at  hand."  And  John  says, 
"  Little  children,  we  know  that  it  is  the  last  times."  And  when 
Christ  did  make  his  appearance  in  power,  without  a  sin  offering,  to 
the  deliverance  or  salvation  of  those  who  looked  for  him,  he,  at  the 
same  time,  was  a  consuming  fire  to  his  enemies. 

Paul,  in  2  Thess.  1  :  6 — 9,  says,  "  Seeing  it  is  a  righteous  thing 
with  God  to  recompense  tribulation  to  them  that  trouble  you.  And 
to  you  who  are  troubled,  rest  with  us,  when  the  Lord  Jesus  shall 
be  revealed  from  heaven  with  his  mighty  angels,  in  flaming  fire 
taking  vengeance  on  them  that  know  not  God,  and  that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ ;  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power."  This  ordeal  by  fire  was  at  Christ's  second 
coming,  and  transpired  about  forty-one  years  after  his  resurrection. 
See  remarks  on  the  above  passages  in  this  work 


212  ON    TUE    SECOND    COMING    OF    CHRIST. 

Christ  warned  his  disciples  to  be  on  a  look-out,  to  be  ready; 
"  For  the  Son  of  Man  cometh  at  an  hour  when  ye  think  not."  In 
the  parable  of  the  sheep  and  goats,  Mutt.  25,  he  describes  the  scene 
by  showing  the  diftereiit  conditions  of  the  obedient  and  disobedient. 
To  the  one  it  is  said,  "  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world."  To 
the  other  it  is  said,  "  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels."    See  Matt.  25  :  3-i — 41. 

The  scenes  above  described  were  all  to  take  place  at  the  time 
■when  Christ  made  his  second  appearance  on  earth  ;  when  he  deliv- 
ered and  rewarded  the  righteous,  but  cast  off  and  punished  the 
wicked. 

Let  it  be  here  remembered  that  those  scriptures  which  teach  the 
judgment,  the  end  of  the  world,  or  age,  and  the  second  coming  of 
Christ,  nW  stand  connected,  and  allude  to  the  same  time  and  things ; 
all  of  which  are  to  take  place  on  the  earth,  during  the  lifetime  of 
men,  and  in  strict  accordance  with  their  merit  and  demerit.  We 
will  also  state  that  Dr.  Macknight,  Dr.  Warburton,  Bishop  Newton, 
Dr.  A.  Clarke,  and  most  others  who  have  written  on  this  subject, 
are  unanimous  in  the  opinion  that  what  is  strictly  termed  the  second 
coming  of  Christ  is  a  figurative  coming,  namely,  in  spirit  or  power ; 
and  that  this  took  place  at  the  destruction  of  Jerusalem,  the  abo- 
lition of  the  Jewish  dispensation,  and  the  establishment  of  the  king- 
dom of  heaven  in  the  earth.  That  this  opinion  is  correct,  we  think 
no  well-informed  mind  will  dispute.  The  words  secoiid  thne,  in 
relation  to  this  subject,  occur  in  no  other  passage  in  the  New  Testa- 
ment, excepting  Heb.  9  :  28,  and  which  are  sufiicient  to  fix  the 
period,  as  above  stated,  beyond  a  rational  doubt. 

There  are  other  passages,  however,  in  the  New  Testament,  which 
speak  of  the  coming  of  Christ,  as  attended  by  different  circumstan- 
ces. In  Section  II.,  this  Chapter,  we  have  arranged  those  passages 
which  appear  to  teach  the  resurrection  of  the  dead,  in  connection 
with  the  personal  appearance  of  our  Saviour.  The  object  of  this 
(third)  coming  appears  to  be  to  raise  the  dead  to  a  state  of  incorrup- 
tion,  immortality  and  glory. 

The  first  passage  we  have  noticed  at  the  head  of  this  class  of 
Bcriptures,  is  John  14:3.  In  the  preceding  verse  Christ  says  to 
his  disciples,  •"  In  my  Father's  house  there  are  many  mansions ;  if 
it  were  not  so,  I  would  have  told  you.     I  go  to  prepare  a  place  for 


ON    THE    SKCOND    COMING    OF    CHIUST.  213 

you."  Then  adds,  "  And  if  I  go  and  prepare  a  place  lor  you,  I 
will  come  again,  and  receive  you  unto  myself;  that  where  I  am, 
there  ye  may  be  also."  In  the  28th  verse  he  says,  "  Ye  have  heard 
how  I  said  unto  you,  I  go  away,  and  come  again  unto  you."  These 
expressions  appear  to  imply  that  as  he  was  then  personally  with 
them,  he  would  in  person  leave  them,  and  come  again  in  like  man- 
ner. In  Acts  1:  10,  11,  it  is  said,  "As  he  (Jesus)  went  up, 
behold  two  men  stood  by  them  in  white  apparel ;  which  also  said, 
Ye  men  of  Galilee,  why  stand  ye  gazing  up  into  heaven  ?  This 
same  Jesus,  which  is  taken  up  from  you  into  heaven,  shall  so  come 
in  like  manner  as  ye  have  seen  him  go  into  heaven."  These 
expressions  jiositivcly  show  that  as  our  Saviour  in  person  left  the 
world,  so  he  in  person  (in  like  manner)  would  return  to  it  again. 
That  Christ  has  already  made  his  appearance  on  earth  in  power, 
which  appearance  was  called  his  second  coming,  we  have  already 
shown.  But  his  appearance  in  "person,  as  above  described,  is  not  as 
yet  made  manifest.  Hence  we  must  look  for  another,  and  a  per- 
sonal coming,  of  our  Saviour  on  earth.  This  is  the  only  remaining 
coining  of  Christ  for  which  we  are  authorized  to  look  or  expect. 
We  are  informed  of  no  other.  And  here  let  it  be  strictly  borne  in 
mind  that  this  personal  and  third  coming  of  our  Saviour  stands 
nowhere  connected  either  with  judgment  or  rewards  and  punish- 
ments. The  class  of  texts  which  teach  this  last  coming  identifies 
it  as  standing  immediately  connected  with  the  raising  of  the  dead. 
Paul  encourages  his  Philippian  brethren,  by  informing  them  that 
Christ  (for  whom  they  looked  from  heaven)  should  change  their 
vile  bodies,  that  they  might  be  fashioned  like  unto  his  glorious  body, 
according  to  the  working  whereby  he  is  able  even  to  subdue  all 
things  unto  himself.  John  says,  "  Beloved,  now  are  we  the  sons 
of  God,  and  it  doth  not  yet  appear  what  we  shall  be  :  but  we  know 
that  when  he  shall  appear,  we  shall  be  like  him ;  for  we  shall  sea 
him  as  he  is."  1  John  3  :  2.  Paul,  1  Thess.  4  :  13—17,  says 
"  But  I  would  not  have  you  to  be  ignorant,  brethren,  concerning 
them  which  are  asleep,  that  ye  sorrow  not,  even  as  others  which 
have  no  hope.  For  if  we  believe  that  Jesus  died,  and  rose  again, 
even  so  them  also  which  sleep  in  Jesus  will  God  bring  with  him. 
For  this  we  say  unto  you  by  the  word  of  the  Lord,  that  we  which 
are  alive,  and  remain  unto  the  coming  of  the  Lord,  shall  not  prevent 
{or  hinder  the  rising  of)  them  which  are  asleep.     For  the  Lord 


214  ON    THE   SECOND   COMING   OF    CHRIST. 

hinioelf  shall  descend  from  heaven  with  a  shout,  with  the  voice  of 
the  archangel,  and  with  the  trump  of  God  :  and  the  dead  in  Christ 
shall  rise  first  [that  is,  the  dead  shall  rise  before  the  living  do). 
Then  we,  which  are  alive  and  remain,  shall  be  caught  up  together 
with  them  in  the  clouds,  to  meet  the  Lord  in  the  air  :  and  so  shall 
we  ever  be  with  the  Lord." 

These  passages  teach,  firstly,  that,  at  the  time  these  instructions 
were  given,  Christ  was  actually  in  heaven,  his  risen  state.  This 
Paul  afiirms  in  Heb.  9  :  24,  "  For  Christ  is  not  entered  into  the 
holy  places  made  with  hands,  which  are  the  figures  of  the  true  ;  but 
into  heaven  itself,  now  to  appear  in  the  presence  of  God  for  us." 
Christ  was  exalted  to  be  a  Prince  and  a  Saviour;  he  has  set  down 
at  the  right  hand  of  God,  having  obtained  eternal  redemption  for 
us.  He  has  ascended  to  his  Father,  and  is  now  seated  on  the  throne 
of  righteousness,  as  mediator  and  judge  of  all  the  earth.  From  this 
throne,  by  his  word  and  spirit,  he  administers  justice  and  judgment 
in  the  earth.  This  mediatorial  throne,  or  seat,  is  also  his  judgment- 
seat;  and  from  this  throne  he  is  represented,  in  the  spirit  and  power 
of  the  gospel,  as  seated  in  judgment  before  the  world.  Hence  the 
propriety  of  Paul's  expression,  2  Cor.  5  :  10,  "  For  we  must  all 
appear  before  the  judgment-seat  of  Christ;  that  every  one  may. 
receive  the  things  in  body,  according  to  that  he  hath  done,  whether 
good  or  bad."  In  this  manner  Christ  sits,  in  the  spirit  and  power 
of  gospel  truth,  judging  the  world  in  righteousness ;  and  under  this 
gospel  administration  every  one  receives  according  to  that  he  hath 
done,  whether  good  or  bad.  Upon  this  throne  Christ  will  remain, 
as  mediator  and  judge,  until  the  great  work  of  reconciling  the  world 
to  God  is  accomplished.  Hence  Peter,  in  speaking  of  Christ,  says, 
"  Whom  the  heaven  must  receive,  until  the  times  of  the  restitution 
of  all  things,  which  God  hath  spoken  by  the  mouth  of  all  his  holy 
prophets  since  the  world  began."  Acts  3  :  21,  Paul  has  similar 
language  in  Col.  1  :  20,  "  And  (having  made  peace  through  the 
blood  of  his  cross)  by  him  to  reconcile  all  things  to  himself:  by 
him,  I  say,  whether  they  be  things  in  earth,  or  things  in  heaven." 
The  same  apostle  has  said,  in  1  Cor.  15  :  25,  26,  "  For  he  must 
reign  till  he  hath  put  all  enemies  under  his  feet.  The  last  enemy 
that  shall  be  destroyed  is  death."  From  these  testimonies  we  learn 
that  Christ  will  keep  his  position  as  mediator  and  judge  until  he 
hath  subdued  and  reconciled  all  things  to  himself:  until  he  hath 


ON   THE   SECOND    COMING    OF   CURIST.  215 

finished  sin,  made  an  end  of  transgression,  and  destr.ycd  tlie  laot 
enemy,  death.  When  all  this  shall  have  been  acconiplisJiod,  then 
will  have  arrived  the  period  when  the  sleeping  millions  of  our  race, 
in  connection  with  the  living  multitudes,  shall  all  realize  the  rosus 
citating  power  of  Ilim  who  is  "  the  resurrection  and  the  life." 
Then  will  "  the  Lord  himself  descend  from  heaven  with  a  shout, 
with  the  voice  of  the  archangel,  and  with  the  trump  of  God  "  —  not 
to  destroy  his  enemies,  or  to  execute  judgment,  but  to  arouse  the 
living  and  the  dead  to  a  state  of  immortal  and  unending  bliss. 
When  he  shall  make  this  personal  and  last  appearance  on  earth,  he 
will  have  previously  closed  his  process  as  mediator  and  judge,  will 
have  subdued  and  reconciled  all  to  himself,  and  then  only  remains 
to  raise  and  deliver  up  to  God  his  Father  the  ransomed  world,  with 
his  own  subjection  to  him,  that  God  may  then  be  all  and  in  all. 

When  Christ  made  his  second  appearance,  he  is  represented  as 
sitting  on  the  throne  of  his  glory,  establishing  his  kingdom,  and 
commencing  his  reign  on  earth.  But  altogether  dift'crent  is  the 
object  of  his  third  or  last  coming.  Then  his  work  will  be  finished ; 
the  judgment  day  closed,  and  the  kingdom,  which  he  received  of  his 
Father  at  the  commencement  of  his  reign,  ready  to  be  resigned 
back  to  him,  the  Great  Father  and  God  of  all. 

In  the  second  place,  these  scriptures  confirm  what  we  have 
already  stated.  John  says,  "  But  we  know  that,  when  he  shall 
appear,  we  shall  be  like  him  ;  for  we  shall  see  him  as  he  is."  This 
likeness  to  Christ  is  effected  by  the  resurrection.  See  1  Cor.  15 : 
51,  52,  "Behold,  I  show  you  a  myster}- ;  we  shall  not  all  sleep, 
but  we  shall  all  be  changed,  in  a  moment,  in  the  twinkling  of  an 
eye,  at  the  last  trump :  for  the  trumpet  shall  sound,  and  the  dead 
shall  be  raised  incorruptible,  and  we  shall  be  changed."  To  the 
Thessalonians,  he  says,  "  Them,  also,  which  sleep  in  Jesus,  will  God 
bring  with  him."  "  The  dead  in  Christ  shall  rise  first  [before  the 
living  are  changed).  Then  we,  which  are  alive  and  remain,  shall 
be  caught  up  together  with  them  in  the  clouds,  to  meet  the  Lord 
in  the  air :  and  so  shall  we  ever  be  with  the  Lord."  Paul  undoubt- 
edly wished  to  have  his  brethren  believe  that  their  departed  friends 
would  all  rise  again  to  life  and  happiness  ;  that  death  was  not  one 
long,  eternal  sleep,  as  many  of  his  countrymen  actually  believed  ; 
he,  therefore,  labors  to  convince  them  that  Christ,  their  risen  head» 


216  ON   THE   SECOND    COMING    OF    CHRIST. 

would  raise  the  human  family  from  the  sleep  of  death,  that  one  and 
all  should  ainiin  meet  together,  and  he  forever  with  the  Lord. 

He  informs  his  Corinthian  brethren  that  the  trumpet  should 
sound,  and  the  dead  be  raised  incorruptible  ;  and  that  the  living 
should  be  changed  in  a  moment,  in  the  twinkling  of  an  eye,  at  the 
sound  of  the  last  trump. 

Tliat  Paul  believed  (not  in  a  partial  but)  in  a  universal  resur- 
rection to  holiness  and  happiness,  is  evident  from  1  Cor,  15 :  22, 
"  For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
All  must  admit  that  Adam  is  the  constituent  and  federal  head  of 
the  human  family.  In  him  all,  individually,  die.  It  is  also  equally 
admissible,  that  the  same  all  shall  be  made  alive  in  Christ.  The 
words,  even  so,  imply  that  the  same  all  who  die  in  Adam  shall, 
equally  and  individually,  be  made  alive  in  Christ,  their  spiritual 
head  and  representative.  Man  is  created  "  in  the  image  of  God." 
"  Christ  is  the  brightness  of  his  Father's  glory,  and  the  express 
image  of  his  person."  Hence,  being  created  in  the  image  of  God, 
we  are  created  in  Christ  Jesus,  as  our  moral  or  spiritual  head. 
"  The  head  of  every  man  is  Christ."  1  Cor.  11  :  3.  Conse- 
quently, Christ  is  as  truly  the  moral  head  of  every  man,  as  is  Adam 
our  earthly  head.  And  Christ  will  as  certainly  reinstate  and  im- 
mortalize every  man  in  himself,  as  it  is  certain  that  in  Adam  all  are 
fallen. 

But  to  this  it  is  objected,  because  of  the  expression  in  the  23d 
verse,  where  it  is  said,  "  But  every  man  in  his  own  order :  Christ 
the  first  fruits,  afterward  they  that  are  Christ's  at  his  coming." 
Some  suppose  "  every  man  in  his  own  order,"  means  {in  fact,  we 
have  heard  it  in  a  sermon)  he  that  dies  a  sinner,  shall  be  raised  a 
sinner;  he  that  dies  a  drunkard,  shall  be  raised  a  drunkard;  and 
he  that  dies  a  murderer,  shall  be  raised  a  murderer,  &c.  But  to 
this  objection  we  reply,  first,  in  the  language  of  the  apostle.  "  For 
as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive."  All 
are  made  alive  in  Christ.  Therefore,  "  if  any  man  be  in  Christ, 
he  is  a  new  creature :  old  things  are  passed  away  :  behold,  all 
things  are  become  new."  2  Cor.  5  :  17.  From  this  it  appears, 
that  those  who  are  in  Christ  are  actually  iicw  creatures ;  old  things 
are  done  away,  and  all  things  become  new.  Hence,  when  all  are 
made  alive  in  him,  they  must,  of  necessity,  all  he  new  c^eatiires 
old  tilings — that  is,  sin,  all  their  former  vices,  evil  habits,  bad  prac- 


ON    THE    SKCOND    COMINC.    OF    CUIIIST.  217 

tices,  &c.  —  are  all  done  away,  annihilated,  and  gone:  the  crcaturo 
is  changed,  and  bears  the  image  of  Christ.  Hence,  Paul  says, 
"  And  as  we  have  borne  the  image  of  the  earthy,  we  shall  also  bear 
the  image  of  the  heavenly."  1  Cor.  15  :  49.  By  these  facts 
we  learn  that  all  in  the  earthy  image  of  Adam  die,  and  that  the 
same  all  (in  the  resurrection)  will  be  made  alive  in  the  heavenly 
image  of  Christ.  Consequently,  all  that  can  be  understood  by 
"  every  man  in  his  own  order,"  is,  merely,  every  man  in  his  own 
time  (or  class),  and  in  his  own  identity.  "  Christ  the  first  fruits," 
—  that  is,  Christ  as  the  first  fruits  of  the  resurrection,  rose  first  in 
his  own  time,  and  own  individual  being ;  "  afterward  they  that  are 
Christ's  at  his  coming,"  —  that  is,  when  Christ  comes  to  raise  the 
dead,  all  will  then  be  made  alive  in  Him,  but  every  one  in  his  own 
identity,  or  as  himself,  in  his  own  individual  being.  Hence,  in 
verse  38,  "  God  giveth  it  a  body  as  it  hath  pleased  him,  and  to  every 
seed  his  own  body."  We  think  the  expression,  "  But  every  man  in 
his  own  order,"  applies  with  the  same  force  to  those  who  die,  as  to 
those  who  are  made  alive.  "  For  as  in  Adam  all  die,"  —  that  is,  not 
collectively  and  simultaneously,  but  every  one  in  his  own  time  and 
identity,  as  himself.  Thus  we  die  as  ourselves,  and  we  shall  bu 
made  alive  as  ourselves,  and  in  the  time  classed  or  set  off. 

But  supposing  our  objector  should  urge  his  theory,  what  would 
the  result  then  be  ?  He  says,  if  one  dies  a  sinner,  he  will  be  raised 
a  sinner,  &c.  Now,  admitting  this  self-contradictor}'^  theory  to  be 
carried  out,  and  the  result  would  be  this :  every  sinner  (having 
died  as  such),  from  the  period  of  mother  Eve  down  to  the  resurrec- 
tion morn,  must  be  called  up  from  their  tombs  with  the  same  char- 
acters, propensities,  appetites,  and  passions  which  they  possessed 
when  they  went  down  to  their  graves.  And  how  is  this  ?  Why, 
sinners,  liars,  extortioners,  thieves,  drunkards,  murderers,  and  all 
as  such,  must  be  made  alive  in  Christ ;  forming  parts  and  parcels 
of  that  one  body,  of  which  Christ  is  the  head.  What  kind  of  a 
body  such  would  be,  and  what  would  be  the  result,  we  leave  for  our 
opponents  to  determine. 

Should  we  admit  that  any  in  the  resurrection  would  be  raised  in 
any  other  condition  than  alive  in  Christ,  new  creatures,  fitted  for 
holiness  and  happiness  in  him,  we  destroy,  not  only  the  utility,  but 
every  object  of  the  resurrection.  The  apparent  and  only  object  of 
the  resurrection  is,  to  immortalize  and  happify  the  ransomed  world 
19 


218  ON    THE   SECOND    COMING    OF    CHRIST. 

of  sentient  beings,  to  carry  out  God's  original  design,  and  perfect 
the  work  of  his  own  hands.  Who  will  deny  the  original  purpose 
of  God,  in  ultimately  imparting  a  share  of  his  own  perfections  to 
his  creatures  ?  He  hath  said,  "  I  am  God,  and  there  is  none  else ; 
I  am  God,  and  there  is  none  like  me,  declaring  the  end  from  the 
beginning,  and  from  ancient  times  the  things  that  are  not  yet  done, 
saying.  My  counsel  shall  stand,  and  I  will  do  all  my  pleasure." 
Isa.  46:  9,  10.  To  say  that  this  purpose  and  pleasure  of  God 
will  fail  is  infidelity.  To  say  that  God  designed  a  happy  end  for 
one,  and  misery  as  an  end  for  another,  is  still  worse.  See  James 
3:17,"  The  wisdom  that  is  from  above  ....  is  without  partiality 
and  without  hypocrisy."  Ps.  145  :  9,  "  The  Lord  is  good  to  all ; 
and  his  tender  mercies  are  over  all  his  works."  And  should  we 
contend  that  the  creature  himself,  or  any  other  being  in  the  universe 
of  God,  will  frustrate  or  defeat  his  pleasurable  purpose  and  designed 
end,  it  would  be  blasphemous.  God  is  one  infinite,  holy,  undivided 
being.  All  wisdom,  power,  and  goodness,  are  his,  and  Love  is  his 
nature.  Man  can  effect  his  physical  and  moral  good,  by  obeying 
the  laws  which  God  has  established  to  govern  those  principles. 
But  there  are  no  means  by  which  the  creature  can  effect  his  own 
resurrection  or  immortal  condition.  This  exclusively  and  only  be- 
longs to  God.  It  is  not  only  his  prerogative  to  accomplish  it,  but 
his  word,  his  nature,  and  his  oath,  bind  him  to  effect  it  for  'ii'" 
creatures.     Amen. 

A  belief  of  anything  short  of  universal  holiness  and  happiness  in 
the  resurrection  state  would  not  only  dishonor  God,  but  it  must 
destroy  all  happiness  and  consolation  in  the  creature.  None  can 
rejoice  in  that  faith  which  tells  of  an  introduction  of  feeling,  sen- 
tient beings  into  a  state  of  unending  woe,  pain,  and  death  !  And 
much  less  could  they  rejoice  when  they  reflect  that  such  end  is  the 
result  of  this  unasked-for  existence,  and  the  pleasure  of  God  de- 
clared from  the  beginning!  Yet  it  is  a  fact  which  cannot  be 
denied,  that  the  end  of  man  (whatever  it  may  be)  is,  and  will  be 
such,  and  such  only,  as  God  designed,  even  from  the  beginning. 
But,  as  we  have  already  seen  that  the  purposes  of  God  are  good, 
that  the  end  is  life  in  Christ,  we  find  no  reason  for  mourning  or 
lamenting  X\.:i  purposes  of  God;  but  we  rejoice  "that  his  counsel 
will  stand,  and  he  will  do  all  his  pleasure." 

Our  hopes  of  future  life  are  based  upon  the  fact  that  Christ  hap 


ON    THE   SECOND    COMING    OF    CHRIST.  219 

risen  from  tlie  dead,  and  is  declared  to  effect  the  resurrection  of 
man.  Paul,  after  asserting  that,  "  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive ;  "  and  after  declaring  that  Jesus 
must  reign  till  he  hath  put  all  enemies  under  his  feet,  and  destroyed 
death,  the  last  enemy  ;  and  that,  "when  all  things  shall  be  subdued 
to  Clirist,  tlien  shall  the  Son  also  himself  be  subject  to  him  that 
put  all  things  under  him,  that  God  may  be  all  in  all,"  he  treats 
more  directly  of  the  nature  and  consequences  of  the  resurrection ; 
and,  after  speaking  of  the  different  glories  of  the  sun,  moon,  and 
stars,  says,  "  So,  also,  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption,  it  is  raised  in  incorruption  :  it  is  sown  in  dishonor,  it 
is  raised  in  glory :  it  is  sown  in  weakness,  it  is  raised  in  power  :  it 
is  sown  a  natural  body,  it  is  raised  a  spiritual  body."  1  Cor.  15  : 
42 — 44.  He  further  says,  "  For  this  corruptible  must  put  on 
incorruption,  and  this  mortal  must  put  on  immortalitj'.  So  when 
this  corruptiltle  shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to  pass  the  saying 
that  is  written,  Death  is  swallowed  up  in  victory.  0  death,  where 
is  thy  sting?  0  grave,  where  is  thy  victory  ?  The  sting  of  death 
is  sin,  and  the  strength  of  sin  is  the  law  :  but  thanks  be  to  God, 
which  giveth  us  the  victory,  through  our  Lord  Jesus  Christ." 
Verses  53 — 57.  Here  is  our  victory,  and  the  foundation  of  our 
hopes.  The  apostle  has  here  given  a  lively  description  of  the  clos- 
ing scene  of  Christ's  mission  on  earth.  This  will  be  the  6nal  con- 
summation of  God's  eternal  purpose  ;  "  that  in  the  dispensation  of 
the  fulness  of  times,  he  might  gather  together  in  one  all  things  in 
Christ,  lx)th  which  are  in  heaven  and  which  are  on  earth,  even  in 
him."  Then  all  who  have  died  in  Adam  will  be  made  alive  in 
Christ.  Then  shall  the  "  creation  itself  be  delivered  from  the 
bondage  of  corruption,  into  the  glorious  liberty  of  the  children  of 
God."  Then  sin  and  death  will  be  forever  destroyed  ;  tears  shall 
be  wiped  from  all  faces  ;  sorrow  and  sighing  shall  have  a  perpetual 
end  ;  and  the  ransomed  world  shall  sing,  "  Blessing  and  honor,  glory 
and  power,  unto  him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb,  forever  and  ever." 

We  have  noticed  those  passages  which  we  think  have  an  impor- 
tant bearing  upon  the  subject  of  the  resurrection.  It  may  be  sup- 
posed, by  some,  that  we  have  omitted  passages  that  have  an  immediate 
connection  with  the  subject ;  and,  by  others,  that  John  5  :  29,  spcakg 


220  ox    TUE    SECOND    COMING    OP    CHRIST, 

of  a  resurrection,  which  ought  to  have  been  noticed.  But  to  the 
hist  we  reply,  that  Christ  had  no  allusion  to  a  literal  resurrec- 
tion in  this  text.  In  verse  25,  he  speaks  of  a  death  in  which  the 
unbelieving  Jews  were  involved ;  and,  in  the  28tli  verse,  he  repre- 
sents those,  thus  involved,  as  being  "  in  the  graves ;  "  verse  29, 
that  they  "  shall  come  forth,  they  that  have  done  good,  unto  the 
resurrection  of  life,  and  they  that  have  done  evil,  unto  the  resurrec- 
tion of  damnation."  The  time  alluded  to  is  the  time  of  Jerusa- 
lem's sad  catastrophe.  See  Daniel  12 :  1 — 3,  and  Matt.  24 :  21, 
also,  16  :  27,  28,  all  of  which  speak  of,  and  identify  the  time  here 
referred  to.  The  resurrection  is  a  figurative  one,  showing  the  wak- 
ing up,  and  calling  forth,  from  the  moral  graves  of  sin  and  rebel- 
lion, that  tiation  and  people  to  a  sense  of  what  they  were,  and 
where  they  were.  See  Ezek.  87 :  12,  13,  "  Therefore  prophesy 
and  say  unto  them.  Thus  saith  the  Lord  God  :  Behold,  0  my  people, 
I  will  open  your  graves,  and  cause  you  to  come  up  out  of  your 
graves,  and  bring  you  into  the  land  of  Israel.  And  ye  shall  know 
that  I  am  the  Lord,  when  I  have  opened  your  graves,  0  my  people 
and  brought  you  up  out  of  your  graves."  In  Dan.  12  :  2,  it  is  said 
that  they  shall  awake  from  the  dust  of  the  earth,  "  some  to  ever- 
lasting life,  and  some  to  shame  and  everlasting  contempt."  In  the 
text  it  is  said,  "  And  they  shall  come  forth ;  they  that  have  done 
good  unto  the  resurrection  of  life,  and  they  that  have  done  evil 
unto  the  resurrection  of  danmation."  Let  it  here  be  borne  in  mind, 
that  they  all  come  forth,  in  this  rising,  the  one  who  has  done  good, 
unto  life  ;  the  other,  who  has  done  evil,  unto  damnation.  Here 
they  receive  in  proportion  to  their  merit  or  demerit.  The  hour  was 
then  coming,  and  soon  did  it  overtake  them  — even  in  that  genera- 
tion. Matt.  IG:  28.  The  word  anastasin,  here  rendered  resur- 
rection, simply  signifies  the  act  of  rising  from  a  sitting  or  reclining 
posture,  from  a  seat  or  the  ground,  a  rising  up,  a  starting  up,  &c. 
See  DonnegaJi's  Lexicon.  The  word  is  here  applied  to  the  calling 
forth  of  the  Jews  from  a  state  of  lethargy  and  moral  death,  as  we 
have  before  shown.  See  on  the  judgment,  and  other  places  in  this 
work. 


CHAPTER    VIII. 

ON   THE   PHRASES  THAT  DAY,   LAST  DAY,   LAST 
TIME,  GREAT  DAY,  DAY  OF  THE  LORD,  ETC. 


SECTION    I. 


Tliose  pwiioges  where  the  phrases  that  day,  iast  day,  last  days,  l.\st 

TIME,  LAST   TIMES,  GREAT   DAY,  DAY    OF    WKATH,    DAY    OF    TIIE   LoRD,    elc, 

occur. 

Ps.  95  :  7,  8.  Fox-  ho  is  our  Gorl  ;  and  we  are  the  people  of  his  pasture, 
and  the  sheep  of  his  hand.  To  day,  if  ye  Avill  hear  his  voice,  harden  nut 
your  hearts,  as  in  tlie  provocation,  and  as  in  the  day  of  temptation  in  the 
■wilderness. 

Heb.  3  :  8,  9.  Harden  not  your  hearts,  as  in  the  provocation,  in  the  day 
of  temptation  in  the  wilderness  :  when  your  fathers  tempted  me,  proved  me, 
and  saw  my  works  forty  years. 

Dent.  82  :  35.  To  me  belongeth  vennjeance  and  recompense  ;  their  foot 
shall  slide  in  due  time  :  for  the  day  of  their  calamity  is  at  hand,  and  the 
things  that  shall  come  upon  them  make  liaste. 

Zech.  14:9.  And  the  Lord  shall  be  king  over  all  the  earth  :  in  that  day 
shall  there  be  one  Lord,  and  his  name  one. 

Zech.  2  :  10,  11.  Sing  and  rejoice,  0  daughter  of  Zion  :  for  lo,  I  come, 
and  I  will  dwell  in  the  midst  of  tiioe,  saith  the  Lord.  And  many  nations 
shall  be  joined  to  the  Lord  in  that  day,  and  shall  be  my  people  :  and  I  will 
dwell  in  tlie  miilst  of  thee,  and  thou  shalt  know  that  the  Lord  of  hosts  halli 
sent  me  unto  thee. 

Isa.  49  :  8.  Thus  saith  the  Lord,  In  an  acceptable  time  have  I  heard 
thee,  and  in  a  day  of  salvation  have  I  helped  thee  :  and  I  will  preserve 
thee,  and  give  thee  for  a  covenant  of  tlie  people. 

2  Cor.  6  :  3.  (For  he  saith,  I  have  heard  thee  in  a  time  accepted,  and 
in  the  day  of  salvation  liave  I  succored  thee  :  behold,  now  is  the  accepted 
time  ;  beliold,  now  is  the  day  of  salvation.) 

John  ll)  :  26.  At  that  day  ye  shall  ask  in  ray  name  ;  and  I  say  not  unto 
you,  that  I  will  pray  the  Father  for  you. 

19* 


222  ON    THE    PHRASES    LAST   DAY,    LAST   TIME,    ETC. 

John  8  :  56.  Your  fhther  Abraham  rejoiced  to  see  my  day  ;  and  he  saiT 
it  and  was  glad. 

Last  day.  Last  days,  etc. 

Isa.  2  :  2.  And  it  shall  come  to  pass  in  the  last  days,  that  the  mountain 
of  the  Lord's  house  shall  be  established  in  the  top  of, the  mountains,  and 
shall  be  exalted  above  the  hills  ;  and  all  nations  shall  tiow  unto  it. 

Micah  4  :  1.  But  in  the  last  days  it  shall  come  to  pass,  that  the  moun- 
tain of  the  house  of  the  Lord  shall  be  established  in  the  top  of  the  moun- 
tains, and  it  shall  be  exalted  above  the  hills  ;  and  people  shall  flow  unto  it. 

Acts  2:17.  And  it  shall  come  to  pass  in  the  last  days,  saith  God,  I 
•will  pour  out  of  my  Spirit  upon  all  flesh  :  and  your  sons  and  your  daughters 
shall  prophesy,  and  your  young  men  shall  see  visions,  and  your  old  men 
shall  dream  dreams. 

John  12  :  48.  He  that  rejecteth  me,  and  receiveth  not  my  words,  hath 
one  that  judgeth  him  :  the  word  that  I  have  spoken,  the  same  shall  judge 
him  in  the  last  day. 

2  Tim.  3  :  1.  This  know  also,  that  in  the  last  days  perilous  times  shall 
come. 

Heb.  1  :  1,  2.  God,  who  at  sundry  times,  and  in  divers  manners,  spake 
in  time  past  unto  the  fathers,  by  the  prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  tlimgs,  by 
whom  also  he  made  the  worlds. 

2  Pet.  3  :  3.  Knowing  this  first,  that  there  shall  come,  in  the  last  days, 
scoffers,  walking  after  their  own  lusts. 

Last  time.  Last  times,  etc. 

1  Peter  1  :  5.  Who  are  kept  by  the  power  of  God  through  faith  unto 
salvation,  ready  to  be  revealed  in  the  last  times. 

Verse  20.  Who  verily  was  foreordained  before  the  foundation  of  the 
world,  but  was  manifest  in  tliese  last  times  for  you, 

1  John  2  :  18.  Little  children,  it  is  the  last  time ;  and  as  ye  have  heard 
that  antichrist  shall  come,  even  now  are  there  many  antichrists  ;  whereby 
we  know  that  it  is  the  last  time. 

Jude  1  :  17,  18.  But,  belov«>.l,  remember  ye  the  words  which  were 
spoken  before  of  the  apostles  of  our  Lord  Jesus  Christ  ;  how  that  they  told 
you  there  should  be  mockers  in  the  last  time,  who  should  walk  after  their 
own  ungodly  lusts. 

1  Peter  1  :  7.  But  the  end  of  all  things  is  at  hand;  be  ye  therefore 
sober,  and  watch  unto  prayer. 

Rev.  6  :  17.     1  Thess,  5  :  2,  3. 

Great  day, 

Joel  2  :  11.  For  the  day  of  the  Lord  is  great  and  very  terrible  ;  and 
who  can  abide  it  ? 

Verse  31.  The  sun  shall  be  turned  into  darkness,  and  the  moon  into 
blood,  before  the  great  and  terrible  day  of  the  Lord  come. 

Acts  2  :  20.  The  sun  shall  be  turned  into  darkness,  and  the  moon  into 
blood,  before  that  great  and  notable  day  of  the  Lord  come. 

Zeph.  1  :  14.  The  great  day  of  tlie  Lord  is  near  ;  it  is  near  and  hasteth 
greatly,  even  the  voice  of  the  day  of  the  Lord. 

Mai.  4  :  5.  Behold,  I  will  send  you  Elijah  the  prophet  before  the  com- 
ng  of //te  great  and  dreadful  day  of  the  Lord. 

Jude  1  :  G.     And  the  angels  which  kept  not  their  first  estate,  but  lefl 


ON    THE    PHRASES    LAST    DAY,    LAST    TIME,    ETC.  223 

their  own  habitation,  he  hath  reserved  in  evcx'lasting  chains  under  dark 
ncss,  unto  the  juilgnient  of /Ac  great  day. 

Kev.  6:17.  i'or  the  great  day  of  his  wrath  is  come  ;  and  who  shall  be 
able  to  stand  ? 

Rev.  IG  :  14.  For  they  are  the  spirits  of  devils,  woi-king  miracles,  wliich 
pjo  Ibrtl.  unto  the  kings  of  the  earth,  and  of  the  whole  world,  to  gather  them 
to  the  1:  attic  of  that  great  day  of  God  Almighty. 


SECTION    II. 
General  Remarks  on  the  phrases  that  day,  last  day,  last  days,  last 

TIMES,  GREAT   DAY,    DAY    OF    WRATH,  CtC. 

It  will  be  seen  that  the  word  day,  in  the  Scriptures,  is  used  in  a 
variety  of  ways  to  denote  any  given  time  or  period,,  either  definite 
or  indefinite.  But  where  it  has  the  definite  article,  or  any  defining 
word,  prefixed  to  define  and  limit  its  meaning,  we  must  of  necessity 
look  to  the  context,  or  general  subject  of  discourse,  to  learn  its  mean- 
ing. In  the  commencement  of  the  preceding  section  of  passages  it 
will  be  seen  that  the  day  of  temptation  to  the  Jews  in  the  wilder- 
ness is  referred  to.  In  the  quotations  from  Zechariah  it  will  be 
seen  that  the  phrase  that  daij  is  limited  and  confined  to  the  day  or 
kingdom  of  Christ,  which  was  then  future.  And  in  the  quotation 
from  John  16  :  26,  that  day  alludes  to  the  same  period.  Also, 
chap.  8  :  56,  the  phrase  my  day  has  the  same  limits.  Under  the 
phrases  last  day,  last  days,  &c.,  it  will  be  seen,  in  the  quotations 
from  Isa.  2  :  2,  and  Micah  4:1,  that  the  phrase  last  days  has 
special  reference  to  the  close  of  the  Legal  dispensation,  when  the 
Jewish  rites  and  ceremonies,  with  all  their  national  privileges,  were 
about  to  be  closed,  and  a  new  order  of  things  established.  Peter 
has  clearly  defined  the  time,  and  illustrated  the  events,  in  Acts  2  : 
16,  20,  "  But  this  is  that  which  was  spoken  by  the  prophet  Joel, 
And  it  shall  come  to  pass  in  the  last  days,  saith  God,  I  will  pour 
out  of  my  Spirit  upon  all  flesh  :  and  your  sons  and  your  daughtei-s 
shall  prophesy,  and  your  young  men  shall  see  visions,  and  your  old 
men  shall  dream  dreams  :  and  on  my  servants,  and  on  my  hand- 
maidens, I  will  pour  out  in  those  days  of  my  Spirit ;  and  they  shall 
prophesy  :  and  I  will  show  wondei's  in  heaven  above,  and  signs  in 
the  earth  beneath,  blood,  and  fire,  and  vapor  of  smoke  :  the  sun 
shall  be  tuned  into  darkness  and  the  moon  into  blood,  before  that 


224  ON    THE    PHRASES    LAST    DAY,    LAST   TIME,    ETC. 

great  and  notable  day  of  the  Lord  come."  Peter  evidently  under- 
stood the  prophet,  who!?e  words  he  quoted,  to  have  nad  allusion  to 
the  time  and  scenes  which  were  then  passing ;  the  winding  up  of 
the  Jewish  polity  and  tragedies  as  a  nation,  and  the  planting  of  the 
Gospel  standard  in  its  stead.  This  is  the  same  time  of  trouble  and 
calamity  referred  to  in  our  remarks  on  the  judgment  and  destruc- 
tion of  Jerusalem  :  viz.,  the  introduction  of  Gospel  principles,  and 
the  burning  up  or  removing  of  those  things  which  were,  to  the 
utter  overthrow  and  destruction  of  their  city  and  temple.  With 
regard  to  the  signs  which  should  be  presented,  the  lights  of  heaven 
'.•eing  darkened,  turned  to  blood,  &c.,  we  have  no  doubt  but  that 
they  are  generally  understood  to  signify  the  fall  and  ruin  of  cities, 
nations,  kingdoms,  &c.  It  appears  to  have  been  the  custom  of  the 
prophets  to  make  use  of  the  like  metaphorical  expressions  to  signify 
the  fall  or  overthrow  of  any  people  or  nation.  See  Isa.  13  :  9,  10, 
and  Ezek.  32  :  7,  8.  Isaiah  is  portraying  the  overthrow  of  Baby- 
lon ;  Ezekiel,  the  fearful  fall  of  Egypt ;  and,  in  both  instances, 
the  same  figure  of  expression  is  brought  to  show  their  downfall 
which  is  used  to  show  the  destruction  of  Jerusalem,  And  in 
describing  the  overthrow  of  Idumea,  we  think,  if  possible,  still 
stronger  language  is  used.  Isa.  34  :  4 — G,  "  And  all  the  hosts  of 
heaven  shall  be  dissolved,  and  the  heavens  shall  be  rolled  together 
as  a  scroll  :  and  all  their  hosts  shall  fall  down,  as  the  leaf  lalleth 
oflf  from  the  vine,  and  as  a  falling  fig  from  the  fig-tree.  For  my 
sword  shall  be  bathed  in  heaven  :  behold,  it  shall  come  down  upon 
Idumea,  and  upon  the  people  of  my  curse,  to  judgment.  The 
sword  of  the  Lord  is  filled  with  blood,"  &c.  By  these  strong 
expressions  being  used  by  the  prophets  to  show  the  fall  and  end 
of  earthly  beings  and  things,  we  must  not  expect  to  find  anything 
more  taught,  by  like  expressions,  in  the  New  Testament.  Such 
expressions  are  nowhere  used  in  the  Bible  to  signify  the  end  of 
the  earth  or  material  universe ;  but  often  to  show  the  fall  and  end 
of  kings,  emperors,  cities,  &c.  Peter,  in  his  2d  epistle,  chap.  3  ' 
12,  says,  "  Looking  for  and  hasting  unto  the  coming  of  the  day  of 
God,  wherein  the  heavens  being  on  fire  shall  be  dissolved,  and  the 
elements  shall  melt  with  fervent  heat."  This  can  mean  no  more 
than  the  burning  up  of  the  Jewish  combustibles,  and  the  end  of 
that  age,  which  is  precisely  what  is  meant  by  Joel,  as  cpioted  by 
Peter  in  Acts  2  :  16 — 20.     The  same  darkening  and  putting  out 


ON    TUE    niKASES    LAST    DAY,    LAST   TIME,    ETC.  225 

of  the  bj^hts  of  the  firmament,  and  the  same  calamity,  distress  and 
end,  is  expressed  in  Matt.  25  :  29;  ]Mark  13  :  24,  and  Luke  21  : 
25,  and  all  allude  to  the  last  days,  the  closing  scene  and  winding 
up  of  the  Jewish  theocracy. 

We  think  that  Paul's  language  is  sufficient  to  put  an  end  to  all 
controversy  upon  the  sulijcct.  Ileb.  1 :  1,2,  "  God,  who  at  sun- 
dry times,  and  in  divers  manners,  spake  in  time  past  to  the  fathers 
by  the  prophets,  hath  in  tJiese  last  days  spoken  unto  us  by  his  Son, 
whom  he  hath  appointed  heir  of  all  things,  by  wliom  also  he  made 
the  worlds."  Ey  this  use  of  the  phrase  last  days  we  see  what  is 
meant.  No  days  or  time  is  alluded  to  beyond  that  in  which  Paul 
and  his  coadjutors  then  moved  and  lived.  He  prefixes  the  demon- 
strative word  these  to  the  word  days,  which  so  precisely  fixes  its 
meaning  that  no  doubts  can  remain.  He  also  ases  the  perfect 
tense  of  the  verb,  "hath  spoken,'"  which  shows  that  God  had 
already  spoken  to  them  by  his  Son  ;  and  that  they  considered  the 
then  passing  time  the  last  days,  &c. 

In  noticing  the  arrangement  under  the  phrase  last  time,  &c.,  it 
will  be  seen  that  the  same  time,  same  end  and  period,  is  expressed. 
which  is  defined  by  the  phrase  last  days.  Peter  gives  the  same 
definition  that  Paul  has  given  on  the  phrase  last  days.  See 
1  Peter  1  :  20,  "  Who  verily  was  foreordained  before  the  founda- 
tion of  the  world,  but  was  manifest  in  these  last  times  for  you." 
See  also  1  John  2:  18,  "Little  children,  it  is  the  last  time." 
Peter  says,  1  Peter  4:7,"  But  the  end  of  all  things  is  at  haiid." 
Let  it  here  be  remembered  that  the  final  end  of  the  Jewish  polity 
did  not  take  place,  or  the  kingdom  of  God  become  fully  established, 
until  the  temple  was  burnt,  and  the  last  renuiining  light  of  the 
Jewish  priesthood  blown  out.  This  time  had  not  then  fully  come; 
but  it  was  at  hand;  and  it  was  the  death  struggle,  the  last  expir- 
ing scene  ;  and  is  what  Peter  calls  the  end  of  all  thi?igs,  which 
was  then  at  hand. 

This  same  end  of  all  things  is  also  expressed  by  the  terms  great 
day,  the  great  day  of  the  Lord,  the  great  day  of  his  wrath,  &c. ; 
all  pointing  to  the  identical  and  self-same  thing.  In  Rev.  6  :  17, 
it  is  said,  "  For  tlie  great  day  of  his  wrath  is  come ;  and  who  shall 
be  able  to  stand  ? "  We  have  already  seen  that  none  were  able  to 
Btand,  save  those  who,  through  obedience,  made  their  escape,  and 
were  shut  up  in  a  retired  place  among  the  mountains. 


226  ON    THE    PHRASES    LAST    DAV,    L,AST   TIME,    ETC. 

We  will  here  notice  the  text  in  Acts  17  :  31,  "  Because  he  hath 
appointed  a  day  in  the  which  he  will  judge  the  world  in  righteous- 
ness, by  that  man  whom  he  hath  ordained  ;  whereof  he  hath  given 
assurance  unto  all  men,  in  that  he  hath  raised  him  from  the  dead." 
We  did  not  particularly  notice  this  text  in  our  remarks  on  the 
judgment,  for  the  reason  that  it  contains  nothing  but  what  relates 
to  time,  and  was  about  being  accomplished.  But  we  here  notice  the 
expression,  "  He  hath  appointed  a  day  in  the  which  he  will  judge 
the  world  in  righteousness."  We  have  previously  said  that  the 
word  day  was  used  in  a  variety  of  ways  in  the  Scriptures.  When 
any  particular  time  was  specified  as  taking  place,  either  favorably 
or  unfavorably,  it  was"  called  the  day,  a  day,  great  day,  &c.  Jere- 
miah, in  speaking  of  the  return  of  Israel  from  captivity,  makes  the 
following  expression  :  "  Alas !  for  that  day  is  great."  See  Jer. 
30  :  7.  Joel,  as  quoted  by  Peter,  calls  the  destruction  of  Jerusa- 
lem, and  the  times  bordering  thereon,  "  that  great  aiid  notable  day 
of  the  Lord."  See  Acts  2  :  20.  John,  in  allusion  to  the  same 
time,  calls  it  "  the  great  day  of  his  wrath."  Rev.  6  :  17.  John, 
in  speaking  of  the  feast  of  tabernacles,  uses  the  following  language : 
"  In  the  last  day,  that  great  day  of  the  feast."  See  John  7  :  37. 
That  a  day  was  appointed,  in  wliich  Jesus  Christ  was  to  rule  or 
govern  the  world  in  righteousness,  none  can  dispute.  A  day  in 
Scripture  often  expresses  a  long  series  of  years.  See  Heb.  3  :  8,  9, 
"  Harden  not  your  hearts,  as  in  the  provocation  in  the  day  of  teinp- 
tation  in  the  wilderJiess,  when  your  fathers  tempted  me,  proved 
me,  and  saw  my  works  forty  years."  Here  we  learn  that  forty 
years  were  called  the  day.     See  also  Deut.  32  :  35. 

That  the  period  of  Messiah's  reign  is  called  a  day,  is  evident  from 
Zech.  2  :  11,  "And  many  nations  shall  be  joined  to  the  Lord  in 
that  day  (Christ's  reign  on  earth),  and  shall  be  my  people  :  and  I 
will  dwell  in  the  midst  of  thee,  and  thou  shalt  know  that  the  Lord 
of  hosts  hath  sent  me  unto  thee."  Chapter  13 :  1 — 8,  "  In  that 
day  there  shall  be  a  fountain  open  to  the  house  of  David,  and  to 
the  inhabitants  of  Jerusalem,  for  sin  and  for  uncleanness."  See, 
also,  chapter  14 :  G— 9 ;  Isa.  49  :  8  ;  2  Cor.  6:2;  John  16 : 
26. 

Many  other  passages  might  be  named,  but  a  sufficient  number  is 
referred  to,  to  satisfy  any  rational  mind  that  Christ's  reign,  or 
period  of  judgment  in   the  Gospel,  is  called  a  day.     The  same 


ON    THE    PURASES    LAST    DAY,   LAST   TIME,    ETC.  227 

period  is  sometimes  called  the  hour  of  his  judgment,  &c.,  as  in  Rev. 
14 :  7. 

It  appears  evident  that  the  Jews  supposed  the  Messiah  should 
rule  and  govern  the  world  in  righteousness.  The  Scriptures  ex- 
plicitly teach  this  doctrine.  But  where  is  there  a  lesson  in  all  the 
Bible,  from  beginning  to  end,  that  teaches  a  day  of  general  judg- 
ment after  the  resurrection  from  literal  death  ?  If  such  a  day  is 
not  revealed  in  the  Scriptures,  neither  in  the  Old  nor  New  Testa- 
ment, then,  when  was  it  revealed  or  made  known  to  the  children  of 
men  ?  To  assume  this,  and  make  bold  assertions  about  it,  may  be 
easily  done,  but  it  is  not  convincing  proof;  yet  it  is  all  the  evidence 
■wc  have,  from  any  source^  of  the  common  opinion. 

In  the  text  it  reads,  "  He  hath  appointed  a  day  in  the  which  he 
will  judge  the  world  in  righteousness."  The  word  rendered  xoorld 
in  this  passage,  is  not  kosmos,  nor  aion,  but  oikoumenen.  This 
word  is  generally  rendered  world  in  the  New  Testament,  and,  prin- 
cipally, in  its  meaning,  signifies  the  Roman  empire,  which  included 
Judea,  and  most  of  the  then  known  world.  As  evidence  of  this, 
observe  the  following  passages  where  the  word  oikoumenen  occurs, 
and  is  rendered  world.  See  Luke  2 :  1,4:  5  ;  Acts  25  :  5,  19  : 
27,  11 :  28.  In  these  passages  it  evidently  alludes  to  the  Roman 
einpire.  And  it  is  quite  probable  that  the  same  allusion  mifht 
have  been  had  in  this  text.  But  if  it  had,  we  are  quite  willing  to 
admit  that  the  day  of  Christ's  reign  extencJs  further.  But,  that 
this  day  had  not  then  already  comm<«iced,  we  are  not  willing  to  ad- 
mit. Christ  was  not  only  alread^;  judging  by  his  word  and  spirit, 
but  he  was  then  about  to  exei'cise  his  authority  in  a  special  manner. 
The  words,  en  e  mellei  krinein  (rendered,  "  in  the  which  he  will 
judge"),  simply  signify,  in  the  which  he  is  about  to  judge.  And 
had  the  text  been  thus  rendered,  it  would  have  given  its  true  mean- 
ing, and  probably  would  have  been  better  understood.  We  might 
extend  our  remarks  to  much  greater  length  on  this  subject,  but  as 
we  only  introduced  it  in  consideration  of  the  word  day  in  which 
God  would  judge  the  world,  we  shall  make  but  few  more  remarks 
upon  it.  Our  object  was  to  show  that  the  day  in  which  Christ 
judges  the  world  not  only  extends  during  the  Gospel  period,  but 
that  it  had  special  reference  to  a  time  then  at  hand. 


CHAPTER    IX, 

ON  THE  END  OF  THE  WOELD. 


SECTION   I. 

All  the  passages  in  the  Bible  wherein  the  phrase  End  of  the  World  occurs. 

Matt.  13  :  36 — 42.  Then  Jesus  sent  the  multitude  away,  and  went  into 
the  house  ;  and  his  disciples  came  unto  him,  saying.  Declare  unto  us  the 
parable  of  the  tares  of  the  field.  He  answered,  and  said  unto  them.  He 
that  sowetli  the  good  seed  is  the  Son  of  Man  ;  the  field  is  tlie  world  (A'os- 
mos) ;  the  good  seed  are  the  children  of  the  kingdom  ;  but  the  tai-es  are  tlie 
children  of  the  wicked  one  ;  the  enemy  that  sowed  them  is  the  devil  ;  the 
harvest  is  the  end  of  the  world  {aionos);  .and  the  reapers  are  the  angels. 
As  therefore  the  tares  are  gathered,  and  burned  in  the  fire  ;  so  shall  it  be 
in  tlie  end  of  this  world  (aionos).  The  Son  of  Man  shall  send  forth  his 
angels,  and  they  shall  gatlier  out  of  his  kingdom  all  things  tliat  offend,  and 
them  wliich  do  iniquity  ;  and  shall  cast  them  into  a  furnace  of  fire  ;  there 
shall  be  wailing  and  gnashing  of  teeth. 

Verses  47 — 50.  Again,  the  kingdom  of  heaven  is  like  imto  a  net  that 
was  cast  into  the  sea,  and  gatliered  of  every  kind  :  wliich,  when  it  was  full, 
they  drew  to  shore,  and  sat  down,  and  gathered  tlie  good  into  vessels,  but 
cast  the  bad  away.  So  shall  it  be  at  the  en.d  of  the  ivorld  (aionos):  the 
angels  shall  come  forth,  and  sever  the  wiclvcd  from  among  the  just,  and 
shall  cast  them  into  the  furnace  of  fire  ;  there  shall  be  wailing  and  gnash- 
ing of  teeth. 

Matt.  24  :  8.  And  as  he  sat  upon  the  Mount  of  Olives,  the  disciples 
came  unto  him  privately,  saying,  Tell  us,  wlien  sliall  these  things  bo  ?  and 
what  shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the  world  (aionos)  ? 

Matt.  28  :  18 — 20.  And  Jesus  came,  and  spake  unto  them,  saying,  All 
power  is  given  unto  me  in  heaven  and  in  earth.  Go  ye,  therefore,  and 
teaoh  all  nations,  baptizing  them  in  the  name  of  the  Fathei",  and  of  the  Son, 
and  of  the  Holy  Ghost  ;  teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you  :  and  lo,  I  am  witli  you  alway,  even  unto  the  end  of 
the  world  (aionos).     Amen. 

1  Cor.  10  :  11.  Now  all  these  tilings  happened  unto  them  for  ensamplcs; 
and  they  are  written  for  our  admonition,  upon  whom  the  ends  of  the  world 
(aionon)  are  come. 


ON  TUE  END  OF  THE  WOULD.  229 

Ilcb.  9  :  2G.  (For  then  must  he  (Christ)  often  have  sufiFercd  since  the 
foundation  of  the  world)  (kosmou);  but  now  once  in  tlie  end  of  the  world 
(aionoii)  hath  he  appeared  to  put  away  sin  by  the  sacrifice  of  himself. 


SECTION    II. 
Remarks  on  the  phrase  End  of  the   World. 

Thousands,  yea,  undoubtedly,  millions,  have  read  the  texts  in  the 
Ibregoing  section,  have  heard  them  read  and  explained,  with  full 
confidence  of  their  teaching  the  end  of  the  material  world  or  uni- 
verse. But  we  have  to  state  that  such  is  not  the  reality.  The 
phrase,  end  of  the  joorld,  does  not  teach,  or  even  intimate,  any  such 
thing.  It  does  not  occur  in  the  Old  Testament  at  all.  It  only 
occurs  in  three  books  of  the  New  Testament,  —  Matthew,  1st  Co- 
rinthians, and  in  Hebrews.  It  occurs  five  times  in  St.  Matthew's 
Gospel,  once  in  1st  Corinthians,  and  once  in  Hebrews;  in  all,  it 
occurs  seven  times,  and  only  seven,  in  the  whole  Bible. 

For  the  true  signification  of  the  phrase  we  have  only  to  consult 
the  connection  in  which  it  stands,  and  the  true  meaning  of  the  word 
aionos,  rendered  world. 

By  consulting  Matt.  13  :  36—42,  it  will  be  found  that  Clirist 
was  declaring  to  his  disciples  the  parable  of  the  tares  of  the  field. 
He  says,  "  He  that  soweth  the  good  seed  is  the  Son  of  Man ;  the 
field  is  the  world  {kosmos) ;  the  good  seed  are  the  children  of  the 
kingdom  ;  but  the  tares  are  tlie  children  of  the  wicked  one ;  tlie 
enoniy  that  sowed  them  is  the  devil  {diaholos),  the  harvest  is  the 
end  of  the  world  [aionos) ;  and  the  reapers  are  the  angels."  It 
appears  to  have  been  the  style  of  the  sacred  writers,  in  speaking  of 
any  consummation  for  which  men  may  have  been  said  to  be  ripe,  to 
call  it  the  harvest.  Jer.  8:  20;  Joel  3:  18.  "Put  ye  in  the 
sickle,  for  the  harvest  is  ripe ;  come,  get  you  down,  for  the  press  is 
full,  the  fats  overflow  ;  for  the  wickedness  is  great,"  &c.  See,  jilso, 
INIatt.  9  :  37,  38,  and  Rev.  14  :  15. 

The  question  now  is.  What  did  Christ  mean  by  the  harvest, 
which  he  calls  the  end  of  the  world?  In  the  38th  verse,  as  already 
seen,  the  word  rendered  world,  is  kosmos :  the  proper  signifiL-ation 
of  which  is  the  earth ;  it  also  signifies  the  system  of  the  world,  or 
universe.  The  word  kosmos  nowhere  stands  connected  with  the 
20 


230  ON  THE  END  OF  THE  WORLD. 

phrase  eyid  of  the  world.  But,  in  every  instance  where  the  phrase 
Z7id  of  the  vjorld  occurs  in  the  Bible,  w^  invariably  find  the  word 
rendered  world  to  be  aioTWS,  —  the  general  signification  of  which  is 
*'  time  ;  a  space  of  time ;  life  ;  lifetime  ;  the  ordinary  period  of 
Mian's  life  ;  age ;  age  of  man,"  &c.  See  DonnegaiVs  Lexicon. 
But  we  think  the  word  aioiios,  in  these  texts,  is  universally 
acknowledged,  by  commentators  of  note,  to  signify  the  age  or  dis- 
pensation. Then,  in  (his  text,  "  the  harvest  is  the  end  of  the 
world,"  it  must  signify  the  end  of  the  Jewish  age,  or  dispensation. 
The  phrase  rendered  "  end  of  the  world  "  is  sunteleia  tou  aionos, 
and  literally  signifies  the  conclusion  of  the  age.  From  the  forego- 
ing results  we  find  that  the  words  "  end  of  the  world  "  merely  signify 
the  close  of  the  Jewish  state.  The  same  expression  is  made  in  the 
49th  verse,  and  the  same  end  expressed.  In  verse  50th  it  is 
added,  "  And  shall  cast  them  into  the  furnace  of  fire ;  there  shall 
be  wailing  and  gnashing  of  teeth."  From  these  two  verses  we  learn 
that  the  angels,  after  having  severed  the  wicked  from  among  the 
just,  cast  them  into  this  furnace  of  fire.  The  figure,  furnace  of 
fire,  is  also  used  in  the  Scriptures  to  represent  temporal  calamity 
and  destruction.  The  bondage  of  Israel  under  Pharaoh  was 
described  as  a  furnace.  Deut.  4  :  20,  "  But  the  Lord  hath  taken 
you,  and  brought  you  forth  out  of  the  iron  furnace,  even  out  of 
Egypt."  See,  also,  1  Kings  8:51;  Isa.  48  :  10 ;  Jer.  2  :  4. 
Thus  we  see  that  Christ,  in  these  expressions,  signified  the  distress 
and  destruction  of  that  age,  people  and  nation.  And  as  further 
proof  of  the  furnace  of  fire,  see  Isa.  31  :  9,  "And  he  shall  pass 
over  to  his  strong  hold  for  fear,  and  his  princes  shall  be  afraid  of 
the  ensign,  saith  the  Lord,  whose  fire  is  hi  Zion,  and  his  furnace 
in  Jerusalem."  By  this  text  we  see  that  Jerusalem  was  God's 
furnace,  into  which  the  wicked  were  to  be  cast  at  the  conclusion  of 
that  age.  And  as  further  testimony  that  they  were  cast  into  the 
furnace  of  fire  in  Jerusalem,  see  Ezek.  22  :  18 — 22.  "  Son  of 
man,  the  house  of  Israel  is  to  me  become  dross  :  all  they  are  brass, 

and  tin,  and  iron,  and  lead,  in  the  midst  o^  i\xQ  furnace 

Therefore  thus  saith  the  Lord  God;  Because  ye  are  all  become 
dross,  behold,  therefore,  I  will  gather  you  into  the  midst  of  Jeru- 
salem. As  they  gather  silver,  and  brass,  and  iron,  and  lead,  and 
tin,  into  the  midst  of  the  furruice  to  blow  the  fire  upon  it,  to  melt 
it,  so  will  I  gather  you  in  mine  anger  and  in  my  fury,  and  I  will 


ON  TUE  END  OF  THE  WOULD.  231 

leave  you  there  ami  melt  you.  Yea,  I  will  gather  }0u  and  blow 
upon  you  in  the  fire  of  my  wrath,  and  yo  shall  be  melted  in  the 
midst  thereof.  As  silver  is  melted  in  the  midst  of  the  furnace,  so 
shall  ye  be  melted  in  the  midst  thereof;  and  ye  shall  know  that  I 
the  Lord  have  poured  out  my  fury  itpon  you."  We  think  thoro 
cannot  remain  a  lingering  doubt  that  the  furnace  of  fire  was  the 
city  of  Jerusalem,  into  which  God  gathered  the  Jewish  nation,  and 
there  melted  them  in  the  fire  of  his  wrath.  All  this  took  place  at 
the  end  of  the  world  there  described. 

But  it  is  said,  "  The  angels  shall  come  forth,  and  sever  the 
wicked,  cast  them  into  the  furnace  of  fire,"  &c.  The  word  here 
rendered  angels  is  aggeloi,  and  signifies  messengers.  Now,  who 
could  have  been  the  messengers,  or  instruments,  of  destruction  to 
the  Jewish  nation  ?  The  answer  is  obvious,  and  can  be  but  one, 
namely,  the  Roman  armies.  Whenever  Christ  is  represented  as 
coming  in  power  to  destroy,  or  to  reward,  he  is  represented  as  being 
attended  by  his  angels.  Matt.  16  :  27,  "  For  the  Son  of  INIan 
sluiU  come  in  the  glory  of  his  Father,  with  his  angels  ;  and  then  he 
shall  reward  every  man  according  to  his  works."  This  is  declared, 
in  the  next  verse,  to  be  during  the  lifetime  of  some  then  living. 
We  further  learn  who  these  angels  are,  in  Matt.  24  :  30,  31. 
"  And  then  shall  appear  the  sign  of  the  Son  of  Man  in  heaven  : 
and  then  sliall  all  the  tribes  of  the  earth  mourn,  and  they  shall  see 
the  Son  of  Man  coming  in  the  clouds  of  heaven,  with  power  and 
great  glory.  And  he  shall  send  his  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  his  elect,  from  the  four 
winds,  from  one  end  of  heaven  to  the  other."  Now,  as  the  angels, 
or  messengers,  in  the  31st  verse,  are  said  to  "  gather  together  his 
elect,"  it  is  evident  tliey  performed  a  different  service  from  those 
who  destroyed.  In  Matt.  16  :  27,  it  is  said,  "  When  the  Son  of 
Man  shall  come  with  his  angels  he  will  reward  every  man  according 
to  their  works."  Hence,  we  may  look  for  angels  in  the  company 
of  Christ,  who  on  the  one  hand  administer  evil,  and  on  the  other 
good.  In  Matt.  25  :  31,  the  angels  that  come  with  Christ  are 
called  holy.  See,  also,  Mark  8  :  38,  9  :  1 ;  Luke  9  :  26,  27.  In 
all  these  places  the  coming  of  Christ  with  his  angels  is  confined  to 
that  generation.  In  Matt.  2.5  :  34,  it  is  said,  "  This  generation 
shall  not  pass  till  all  these  things  be  fulfilled."  Thus  we  see 
ChristV  couiing,^n  attendance  with  his  angels,  to  award  life  to  one 


232  ON    THE   END    OF    THE    -SVORLD. 

and  death  to  the  other,  was  during  that  age.  And  now  for  furtler 
proof  that  the  Romans  were  the  angels,  or  messengers,  who  wero 
to  destroy  Christ's  enemies,  the  Jews,  see  2  Thess.  1  :  7,  8,  "  And 
to  you  who  are  troubled,  rest  with  us,  when  the  Lord  Jesus  shall 
be  revealed  from  heaven  with  his  mighty  angels,  in  flaming  fire, 
taking  vengeance  on  them  that  know  not  God,  and  that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ."  See,  also.  Matt.  22  :  7, 
"  But  when  the  king  heard  thereof  he  was  wroth  :  and  he  sent 
forth  his  armies,  and  destroyed  those  nmi'derers,  and  burned  up 
their  city."  It  is  clear  that  these  passages  allude  to  the  destruction 
of  the  Jews  and  their  city,  by  the  Romans.  They  were  the  mes- 
sengers of  God's  wrath,  to  administer  a  just  retribution  to  that 
untoward  generation.  A  close  observer  of  the  Bible  is  aware  that 
the  term  angel  signifies  not  only  good,  but  evil  messengers ;  or  those 
who  execute  both  good  and  evil.  The  word  angel  is  not  only 
applied  to  human  beings,  but  even  to  inanimate  objects;  as  in  the 
case  of  Paul,  when  he  says  "There  was  given  to  me  a  thorn  in  the 
flesh,  the  messenger  [aggelos)  of  satan  to  bufi'et  me."  2  Cor.  12  : 
7.  They  are  also  sometimes  called  holy,  —  not  because  they  are  so 
of  themselves,  but  because  they  execute  God's  holy  commands.  See 
remarks  on  angels,  in  this  work. 

The  same  time  and  end  is  expressed  in  Matt.  24  :  3,  where  we 
are  informed  that  the  disciples  asked  the  Saviour  what  should  be  the 
sign  of  his  coming,  and  of  the  conclusion  of  the  age  [sunteleias  tou 
aionos).  He  speaks  of  the  end  of  that  age,  in  verses  6.  13,  14,  of 
the  same  chapter  ;  and,  after  pointing  them  to  such  signs  as  would 
infallibly  enable  them  to  discern  its  approach,  he  adds,  verse  34, 
"  A^erily  I  say  unto  you.  This  geiieration  shall  not  pass  till  all 
these  things  be  fulfilled^  On  the  strength  of  this  testimony  — 
plain,  clear,  and  incontrovertible  —  we  say  that  the  "harvest" 
took  place  at  the  conclusion  of  the  Mosaic  age  ;  and  we  further  state 
that  tliere  is  not  an  instance  in  the  New  Testament  in  which  the 
Greek  phrase,  rendered  "  end  of  the  world,"  as  in  the  passage  on 
which  we  are  remarking,  has  any  other  signification.  It  should 
never  be  forgotten  that  "  the  end  of  the  world  "  (verses  39,  40),  at 
which  the  harvest  was  to  take  place,  was  not  the  end  of  kosmos. 
the  world,  —  said  to  be  the  field,  —  but  the  end  of  aion,  the  age, 
'vhich  signifies  the  conclusion  of  the  Jewish  state. 

The  apostle  Paul   plainly  tells  us  when  the  end  of  the  world 


ox    THE    END    OF    THE    WORLD.  -35 

aionon  was.  He  says  that  it  happened  in  his  day.  "  Upon  whou 
tlie  ends  of  the  ages  [ta  tete  ton  aionon)  are  come."  1  Cor.  10  :  li. 
And  Christ  told  his  disciples,  in  Matt.  28  :  20,  that  he  would  '^e 
with  them  alway,  "  even  unto  the  end  of  the  aionos"  (age).  J^e 
was  with  them,  by  word  and  in  spirit,  until  the  full  or  compl'.te 
end  had  come.  And  as  Christianity  may  be  said  to  have  beg  m 
when  the  Jewish  religion  ended,  so  Christ  is  said  to  have  appeand 
at  the  end  of  the  Jewish  age.  I'aul  says,  in  Ileb.  9  :  20,  "  I  ut 
now  once  in  the  end  of  the  world  [sunteleia  ton  aionon)  hath  ae 
appeared  to  put  away  sin  by  the  sacrifice  of  himself,"  Paul  savs, 
"  Now  once  in  the  end  of  the  world  hath  he  appeared,"  &c.  He 
here  represents  the  appearance  of  Christ,  and  the  end  of  the  world, 
as  having  already  taken  place ;  though  the  final  scene  was  not  then 
closed.  And  as  the  plural  is  sometimes  used,  "  the  ends  of  the 
ages"  it  is  evident  that  they  included  the  period  and  end  of  the 
apostolic  age  of  miracles  with  the  conclusion  of  the  Jewish  age. 

Wc  have  now  seen  that  all  which  is  said  in  the  Bible  of  the  end 
of  the  world  transpired  about  eighteen  hundred  years  since,  and  in 
exact  accordance  with  the  time  predicted  that  it  should  take  place. 
And,  lo !  even  yet  do  we  see  people  gazing  after  some  dire  omen  in 
the  heavens,  as  betokening  the  sudden  ruin  of  nations,  the  crashing 
wreck  of  empires  and  kingdoms,  in  connection  with  the  immediate 
conflagration  of  our  terraqueous  globe.  Yea,  how  many,  in  this 
eventful  year  of  our  Lord  1843,  ai-e  trembling,  ]>elshazzar-like,  at 
the  most  common  freaks  of  nature  ;  as  though  their  last  espiririg 
breath  was  about  to  take  its  final  leap,  and  their  earthly  portions, 
in  common  with  all  terrestrial  matter,  about  to  be  consigned  to  ojse 
eternal  night !  Yes,  ai-e  there  not  thousands,  in  these  (ought  to  be) 
happy  United  States,  whose  minds  [in  consequence  of  one  fanatic 
brain)  are  now  being  wrecked  in  chaos,  on  the  dreadful  thought  of 
the  immediate  sound  of  the  trumpet's  blast,  and  their  consignment 
to  one  eternal,  lasting  doom  ?  Ought  these  things  so  to  be  ? 
Christ  said  to  his  disciples,  "Watch,  therefore;  for  ye  know  not 
what  hour  your  Lord  doth  come."  But  it  was  certain  that  he 
would  come  in  their  day,  in  that  generation.  And  yet  people  are 
so  palpably  blind  to  daylight  facts,  that  they  either  will  not,  or  can- 
not, hear  nor  understand.  Hundreds  of  years  have  passed  away 
since  the  destined  period,  and  yet  some  in  every  age  are  looking, 
watching,  and  expecting  the  sudden  end  of  the  universe. 
20* 


234  ON  THE  END  OF  THE  WORLD. 

There  are  other  passages  iu  the  Bible,  not  connected  with  the 
phi-ase  end  of  the  world,  which,  by  some,  are  supposed  to  teach  the 
end  of  the  material  universe.  Some  of  them  we  have  referred  to  in 
our  remarks  on  the  judgment,  and  also  on  the  phrase  last  days. 
But  we  will  now  present  a  few  more  passages,  the  first  of  which  is 
in  Rev.  6  :  12 — 17.  "  And  I  beheld,  when  he  had  opened  the 
sixth  seal,  and  lo,  there  was  a  great  earthquake ;  and  the  gun 
became  black  as  sackcloth  of  hair ;  and  the  moon  became  as  blood ; 
and  the  stars  of  heaven  fell  unto  the  earth,  even  as  a  fig-tree  casteth 
her  untimely  figs  when  she  is  shaken  of  a  mighty  wind  :  and  the 
heaven  departed  as  a  scroll,  when  it  is  rolled  together ;  and  every 
mountain  and  island  were  moved  out  of  their  places  ;  and  the  kings 
of  the  earth,  and  the  great  men,  and  the  rich  men,  and  the  chief 
captains,  and  the  mighty  men,  and  every  bond  man,  and  every  free 
man,  hid  themselves  in  the  dens,  and  in  the  rocks  of  the  mountains  : 
and  said  to  the  mountains  and  rocks.  Fall  on  us,  and  hide  us  froi« 
the  face  of  him  that  sitteth  on  the  throne,  and  from  the  wrath  of 
the  Lamb  :  for  the  great  day  of  his  wrath  is  come ;  and  who  shall 
be  able  to  stand  ? "  This  language  is  similar  to  that  in  the  third 
chapter  of  2  Peter,  which  we  have  already  explained  as  relating  in 
particular  to  the  end  of  the  aion,  or  the  passing  away  of  the  Jewish 
heavens  and  earth.  Now  we,  in  the  first  place,  make  the  inquiry. 
Is  this  language  used  in  a  literal  or  in  a  figurative  sense  ?  If  we 
consider  it  literal,  then  we  have  the  following  conclusions  :  First 
the  earth  must  have  been  shaken,  at  least  in  some  parts  of  it;  foi 
"  there  was  a  great  earthquake."  Second,  the  earth  must  have 
been  deprived "of  light;  for  "the  sun  became  black  as  sackcloth  of 
hair,  and  the  moon  became  as  blood."  And,  in  the  third  place,  the 
earth  must  have  accomplished  the  gi-eatest  miracle  ever  known ;  for 
"  the  stars  of  heaven  fell  unto  the  earth,  even  as  a  fig-tree  casteth 
her  untimely  figs  when  she  is  shaken  of  a  mighty  wind."  We  can 
conceive  the  appearance  of  figs  falling  to  or  upon  the  earth,  when 
furiously  driven  by  the  wind;  but  how  to  understand  the  furious 
beating  of  the  mighty  stars  of  heaven  against  the  (comparatively) 
small  earth,  is  more  than  we  can  conceive  of  For  it  is  a  fact  that 
the  earth  still  kept  her  balance  and  motion.  It  is  not  said  that  the 
earth  was  destroyed,  or  that  it  departed.  The  mountains  or  islands 
were  not  destroyed,  or  removed  from  the  earth ;  they  were  only 
moved  out  of  their  ulaces ;  while  the  kin^js  of  the  earth,  with  the 


ON  THE  END  OF  THE  WORLD.  235 

many  others,  hid  themselves  in  the  dens,  and  in  the  rocks  of  the 
mountains,  calling  ui)on  the  same  to  hide  them  from  the  face  of  liim 
that  sat  ujx)!!  the  throne,  and  from  the  wrath  of  the  Lamb.  It  is 
said  the  heavens  departed,  but  not  the  earth ;  she  still  stood,  not- 
withstanding her  burden  of  stars,  and  made  a  foothold  for  the  four 
angels,  which  John  soon  after  saw  standing  upon  her  four  corners, 
holding  the  four  winds,  that  they  should  not  blow  on  the  earth,  nor 
on  the  sea,  nor  any  green  tree.  Another  difficulty  is  to  be  con- 
sidered. "  The  heaven  departed  as  a  scroll,  when  it  is  rolled 
together."  And  where  was  it  ?  The  previous  verse  tells  us  that 
the  stars  (which  constitute  the  literal  heavens)  had  fallen  to  the 
earth.  Of  course  the  conclusion  must  be  this  :  all  the  mighty  bests 
of  the  starry  heavens  rolled  together  in  one  confused  mass  (having 
lost  the  power  of  gravitation),  and,  finally,  lit  upon  the  earth  as  a 
resting-place  !  This  conclusion  must,  of  itself,  be  perfectly  ridicu- 
lous. Even  one  of  the  stars,  on  a  common  average,  is  much  larger 
than  the  earth,  which  fact  would  literally  render  it  impossible  ! 

13ut,  in  viewing  these  passages,  and  all  others  of  the  like  kind,  in 
a  figurative  sense,  we  have  no  great  diificulty  in  understanding  them. 
"We  have  before  referred  to  the  language  of  Joel,  as  quoted  by 
Peter,  and  applied  to  the  times  in  which  he  lived.  See  Acts  2  : 
IG,  19,  20,  "  But  this  is  that  which  was  spoken  by  the  prophet 
Joel.  ...  I  will  show  wonders  in  heaven  above,  and  signs  in  the 
earth  beneath,  blood,  and  fire,  and  vapor  of  smoke  :  the  sun  shall 
be  turned  into  darkness,  and  the  moon  into  blood,  before  that  great 
and  notable  day  of  the  Lord  come."  Peter  assures  us  that  this 
language  was  fulfilled  in  his  days ;  yet  the  earth,  the  sun  and  the 
moon,  still  remain.  Isaiah  uses  the  same  language  in  describing  the 
judgment  about  to  fall  upon  Idumea.  Isa.  34  :  4,  5,  "  And  all  the 
host  of  heaven  shall  be  dissolved,  and  the  heavens  shall  be  rulled 
together  as  a  scroll ;  and  all  their  hosts  shall  fall  down,  as  the  leaf 
falleth  ofi"  from  the  vine,  and  as  the  falling  fig  from  the  fig-tree. 
For  my  sword  shall  be  bathed  in  heaven  ;  behold,  it  shall  come  down 
upon  Idumea,  and  upon  the  people  of  my  curse,  to  judgment." 
The  events  here  described  have  long  since  been  numbered  with  the 
past ;  yet  the  heavens  and  the  earth  remain.  In  the  text  it  is  said, 
they  called  for  the  rocks  and  mountains  to  fall  upon  them,  to  hide 
them,  &c.  But  Jesus  uses  the  same  language  in  allusion  to  the 
same  horrors  which  should  attend  the  destruction  of  Jerusalem, 


236  ON  THE  END  OF  THE  WORLD. 

Luke  23 :  30,  "  Then  shall  they  begin  to  say  to  the  mountains, 
Fall  on  us,  and  to  the  hills.  Cover  us."  In  Luke  21 :  '2'2,  he  says, 
•'  For  these  be  the  days  of  vengeance,  that  all  things  which  are 
written  may  be  fulfilled."  Tlie  great  day  of  wrath,  in  the  text,  is 
answered  by  the  days  of  vcfigeatice,  which  fell  upon  the  Jewish 
nation.  It  is  not  at  all  strange  that  either  Christ  or  John  should 
use  such  highly  figurative  language  in  the  above  descriptions ;  for, 
as  we  have  seen,  it  was  the  style  of  the  Eastern  nations,  in  describ- 
ing the  revolutions  in  civil  or  ecclesiastical  governments,  to  use  bold 
and  metaphorical  expressions.  Peter  has  made  use  of  similar  lan- 
guage in  his  second  epistle,  chap.  3 :  7 — 13,  which  we  have  noticed 
in  another  place.  David  also  tells  us,  "  The  heathen  raged,  the 
kingdoms  were  moved  :  he  uttered  his  voice,  the  earth  melted." 
Whatever  else  David  might  have  meant  by  the  melting  of  the 
earth,  he  could  not  have  alluded  to  its  literal  destruction,  for  he 
represents  it  as  already  past.  In  Ps.  97  :  5,  he  says,  "  The  hills 
melted  like  wax  at  the  presence  of  the  Lord."  In  Joel  1 :  19,  20, 
it  is  said,  "  0  Lord,  to  thee  will  I  cry :  for  the  fire  hath  devoured 
the  pastures  of  the  wilderness,  and  the  flame  hath  burned  all  the 
trees  of  the  field.  The  beasts  of  the  field  ciy  also  unto  thee :  for 
the  rivers  of  waters  are  dried  up,  and  the  fii-e  hath  devoured  the 
pastures  of  the  wilderness."  See,  also,  Deut.  32  :  22 — 25,  "  For  a 
fire  is  kindled  in  mine  anger,  and  shall  burn  to  the  lowest  hell 
(sheol),  and  shall  consume  the  earth  with  her  increase,  and  set  on 
fire  the  foundations  of  the  mountains."  That  the  above  language 
is  figurative,  and  equally  as  strong  as  any  in  the  New  Testament, 
will  not  be  disputed. 

There  is  also  another  class  of  texts,  which  may  be  supposed  to 
imply  the  literal  destruction  of  heaven  and  earth  ;  some  of  which 
we  will  briefly  notice.  In  Isa.  51 :  6,  it  is  said,  "  Lift  up  your 
eyes  to  the  heavens,  and  look  upon  the  earth  beneatli  :  ibr  the 
heavens  shall  vanish  away  like  smoke,  and  the  earth  siuill  wax  old 
like  a  garment,  and  they  that  dwell  therein  shall  die  in  like  man- 
ner :  but  my  salvation  shall  be  forever,  and  my  righteousness  shall 
not  be  abolished."  Ps.  102  :  25—27,  "  Of  old  hast  thou  laid  the 
foundation  of  the  earth :  and  the  heavens  are  the  work  of  thy  hands. 
They  shall  perish,  but  thou  shalt  endure  :  yea,  all  of  them  shall 
wax  old  like  a  garment ;  as  a  vesture  shall  thou  change  them,  and 


ON    THE    END   OF    TUE    AVORLI).  237 

they  shall  be  changed.     But  thou  art  the  same,  and  thy  years  sliall 
have  no  end." 

It  is  agreed,  by  good  critics,  that  according  to  the  Hebrew  idiom, 
when  the  respective  qualities  of  two  objects  are  compared,  the 
writer  uses  a  direct  affirmation  in  regard  to  the  one,  and  an  abso 
lute  negation  in  regard  to  tlic  other.  According  to  this  idiom,  the 
Prophet  and  tlie  Psalmist  both  expressed  in  strong  terms  the  abid- 
ing nature  of  God's  goodness  and  salvation,  by  declaring  that  they 
should  remain,  though  the  heavens  and  the  earth  should  pass  away. 
Paul,  in  Heb,  1 :  10,  12,  quotes  the  language  of  David,  and  pre- 
serves the  same  style  of  expression.  And  let  it  here  be  remem- 
bered that  the  language  of  the  New  Testament  is  strongly  tinctured 
with  the  idiom  and  style  of  the  Old  Testament,  or  Hebrew  writings. 
The  same  rule  of  interpretation  in  this  respect,  applies  both  to  the 
Old  and  to  the  New  Testament.  Matt.  24 :  35,  says,  "  Heaven 
and  earth  shall  pass  away,  but  my  words  shall  not  pass  away." 
Here  we  see  the  same  style,  which  establishes  the  certainty  of  his 
word,  and  only  signifies  that  heaven  and  earth  would  sooner  pass 
away  than  his  word  prove  false.  In  Matt.  5 :  18,  it  is  said, 
"  Till  heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  nowise 
pass  from  the  law,  till  all  be  fulfilled."  Here  it  is  implied  that 
heaven  and  earth  camiot  pass  away.  The  phrase,  "  till  heaven  and 
earth  pass  away,"  is  evidently  a  proverbial  expression  for  anything 
that  appears  impossible ;  for  Luke  says,  chap.  16  :  17,  "  It  is  easier 
for  heaven  and  earth  to  pass  than  one  tittle  of  the  law  to  fail." 
That  heaven  and  earth  should  pass  away,  or  perish,  seems  impos- 
sible ;  equally  impassible  is  it  that  the  smallest  part  of  the  law 
should  fail  of  being  fulfilled.  Thus,  we  have  seen  from  the  lan- 
guage of  scripture,  there  is  no  evidence  of  the  destruction  of  the 
material  world  or  universe. 


CHAPTER    X. 

ON  THE  WORD  FIRE,  AND  PHRASES  EVERLASTING, 
ETERNAL,  AND  UNQUENCHABLE  FIRE. 


SECTION    I, 


77.  ae  passages  where  the  word  Fire,  and  the  phrases  Everlasting,  Eter- 
NAL,  and  Unquenchable  Fire,  occur. 

Deut.  32  :  22 — 25.  For  a  fire  is  kincllecl  in  mine  anger  ;  and  shall  burn 
unto  the  lowest  hell  (shcol),  and  shall  consume  the  earth  with  her  increase, 
and  set  on  fire  the  foundations  of  the  mountains.  I  will  heap  mischiefs  upon 
them  ;  I  will  spend  mine  arrows  upon  them.  They  shall  be  burnt  with 
hunger,  and  devoured  with  burning  heat,  and  with  bitter  destruction  :  I 
will  also  send  the  teeth  of  beasts  upon  them,  with  the  poison  of  serpents 
of  the  dust.  The  sword  without  and  terror  within  shall  destroy  both  the 
young  man  and  tlie  virgin,  the  suckling  also,  with  the  man  of  gray  hairs. 

Numb.  21  :  28,  29.  For  there  is  a  fire  gone  out  of  Heshbon,  a  flame 
from  the  city  of  Sdion  :  it  hath  consumed  Ar  of  Moab,  and  the  lords  of  the 
high  places  of  Arnon.  Woe  to  thee,  Moab  !  thou  art  undone,  0  people  of 
Chemosh  :  he  hath  given  his  sons  that  escaped,  and  his  daughters,  into 
captivity  unto  Sihon,  king  of  the  Amorites. 

Jer.  48  :  45.  They  that  fled  stood  under  the  shadow  of  Heshbon  because 
of  the  force  :  but  a  fire  shall  come  forth  out  of  Heshbon,  and  a  flame  from 
the  midst  of  Silion,  and  shall  devour  the  corner  of  Moab,  and  the  ci-own  of 
tlie  head  of  the  tumultuous  ones. 

Ps.  66  :  10 — 12.  For  thou,  0  God,  hast  proved  us  :  thou  hast  tried  us 
as  silver  is  tried.  Thou  broughtcst  us  into  the  net  ;  thou  laidest  affliction 
upon  our  loins.  Thou  hast  caused  men  to  ride  over  our  heads  ;  we  went 
through  fire  and  through  water  :  but  thou  broughtest  us  out  into  a  wealthy 
pl.ice. 

Ps.  83  :  13 — 15.  0  my  God,  make  them  like  a  wheel  ;  as  the  stubble 
before  the  wind.  As  the  fire  burnetii  the  wood,  and  as  the  flame  setteth 
the  mountains  on  fire  ;  so  persecute  them  with  thy  tempest,  and  make  them 
afraid  with  thy  storm. 

Ps.  'J?  :  3 — 5.  A  fire  gocth  before  him  (God),  and  burneth  up  his  ene- 
mies round  about     His  li;'htninG;s  enlightened  the  world  :  the  earth  saw. 


FIUE,    EA'ERLASTING    FIRK,    ETC.  2.">9 

ami  ticinljlcd.     Tlie  hills  melted  like  wax  at  the  presence  of  the  Lord,  at 
the  presence  of  the  Lord  of  the  wliole  earth. 

Isa.  '.I :  I'.),  20.  Through  the  wrath  of  tlie  Lord  of  hosts  is  the  land  dark- 
ened, and  tlie  people  shall  be  as  the  fuel  of  the  fire  ;  no  man  sliall  sjiai'e  liia 
brother.  And  he  sliall  snatch  on  the  right  hand,  and  be  hungry  ;  and  he 
shall  eat  on  the  left  hand,  and  they  shall  not  be  satisfied  :  tliey  shall  cat 
every  man  the  flesh  of  his  own  arm. 

Isa.  47  :  14.  Behold,  they  shall  be  as  stubble  ;  the  fii'e  shall  burn  them; 
they  shall  not  deliver  themselves  from  the  power  of  the  flame  :  there  shall 
not  be  a  coal  to  warm  at,  nor  fire  to  sit  before  it. 

Isa.  ()6  :  1"),  It).  For,  behold,  tlie  Lord  will  come  with  fire,  and  with 
his  chariots  like  a  whirlwind,  to  i-ender  his  anger  with  fury,  and  his  rebuke 
with  flames  of  fire.  For  by  fire  and  by  liis  sword  will  the  Lord  plead  with 
all  flesli  :  and  tlie  slain  of  the  Lord  shall  be  many. 

.Jer.  4  :  4.  Circumcise  yourselves  to  the  Lord,  and  take  away  the  fore- 
skins of  your  heart,  jo  men  of  Judali  and  inhabitants  of  Jerusalem  ;  lest 
my  fury  come  forth  like  tire,  and  burn  that  none  can  quench  it,  because  of 
the  evil  of  your  doings. 

Jer.  21  :  12.  0  house  of  David,  thus  saith  tlie  Lord  :  Execute  judgment 
in  the  morning,  and  deliver  him  that  is  spoiled  out  of  the  hand  of  the  op- 
pi-cssor,  lest  my  fury  go  out  like  fire,  and  burn  that  none  can  quench  it, 
because  of  the  evil  of  your  doings. 

Lam.  2  :  3,4.  He  hath  cut  oif  in  his  fierce  anger  all  the  horn  of  Israel : 
he  hath  drawn  back  his  right  hand  from  before  the  enemy,  and  he  burned 
against  Jacob  like  a  flaming  fire,  which  devoureth  round  about.  He  hath 
bent  his  bow  like  an  enemy  :  he  stood  with  his  right  hand  as  an  adversary, 
and  slew  all  that  were  pleasant  to  the  eye  in  the  tabernacle  of  the  daughter 
of  Zion  :  he  poured  out  his  fury  like  fire. 

I'^zek.  21  :  ol,  32.  And  I  will  pour  out  mine  indignation  upon  thee  ;  I 
will  blow  against  thee  in  the  fire  of  my  wrath,  and  deliver  thee  into  the 
hand  of  brutish  men,  and  skilful  to  destroy.  Thou  shalt  be  for  fuel  to  the 
fire  ;  thy  blood  shall  be  in  the  midst  of  the  land  ;  thou  shalt  be  no  more 
remembered  :  for  I  the  Lord  have  spoken  it. 

Ezek.  22  :  18 — 22.  Son  of  man,  the  house  of  Israel  is  to  me  become 
dross  :  all  they  are  brass,  and  tin,  and  iron,  and  lead,  in  the  midst  of  the 
furnace  ;  they  are  even  the  dross  of  silver.  Therefore,  thus  saith  the  Loi'd 
God  ;  Because  ye  are  all  become  dross,  behold,  therefore,  I  will  gather  you 
into  the  midst  of  .Jerusalem.  And  as  they  gather  silver,  and  brass,  and 
iron,  and  lead,  and  tin  into  the  midst  of  the  furnace,  to  blow  the  fire  upon 
it  to  melt  it,  so  will  I  gather  you  in  mine  anger  and  in  my  fury,  and  I  will 
leave  you  there,  and  melt  you.  Yea,  I  will  gather  you  and  blow  upon  you 
in  the  tire  of  my  wrath,  and  ye  shall  be  melted  in  the  midst  thereof  .\s 
silver  is  melted  in  the  midst  of  the  furnace,  so  shall  ye  be  melted  in  the 
midst  thereof ;  and  ye  shall  know  that  I  the  Lord  have  poured  out  my  fury 
upon  you. 

Mill.  3  :  2,  3.  But  who  may  abide  the  day  of  his  coming  ?  and  who  shall 
Btand  when  he  appeareth  ?  for  he  is  like  a  refiner's  fire,  and  like  fuller's 
soap.  And  he  shall  sit  as  a  refiner  and  purifier  of  silver  :  and  he  shall 
purify  the  sons  of  Levi,  and  purge  them  as  gold  and  silver,  that  they  may 
offer  unto  the  Lord  an  oftering  in  righteousness. 

Matt.  3  :  10.     And  now  also  the  axe  is  laid  unto  the  root  of  the  trees 
therefore  every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

Matt.  7:19.  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn 
down ,  and  cast  into  the  fire. 


240  FIRE,    EVERLASTING    FIRE,    ETC. 

Luke  3  :  9.  And  now  also  the  axe  is  laid  unto  the  root  of  the  ti«es : 
evci-y  tree,  therefore,  which  bringeth  not  forth  good  fruit,  is  hewn  down, 
and  cast  into  the  fire. 

John  15  :  6.  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a  branch, 
and  is  withered  ;  and  men  gather  them,  and  cast  them  into  the  fire,  and 
they  are  burned. 

Matt.  3:11.  I  indeed  baptize  you  with  water  unto  repentance  ;  but  he 
that  cometh  after  me  is  miglitier  than  I,  whose  shoes  I  am  not  worthy  to 
bear :  he  shall  baptize  you  with  the  Holy  Ghost,  and  with  fire. 

Luke  o  :  IG.  John  answered,  saying  unto  them  all,  I  indeed  baptize 
you  Avith  water  :  hut  one  mightier  than  I  cometh,  the  latchet  of  whose  shoes 
I  am  not  worthy  to  unloose :  he  shall  baptize  you  with  the  Holy  Ghost,  and 
with  fire. 

JNLuk  9  :  43 — 49.  And  if  thy  hand  offend  thee,  cut  it  off :  it  is  better 
for  tliee  to  enter  into  life  maimed,  than,  having  two  hands,  to  go  into  hell 
{Gehenna),  into  tlie  fire  that  never  shall  be  quenched  ;  where  their  worm 

dieth  not,  and  the  fire  is  not  quenched And  if  thine  eye  oftend  thee, 

pluck  it  out  :  it  is  better  for  thee  to  enter  into  the  kingdom  of  God  with 
one  eye,  than,  having  two  eyes,  to  be  cast  into  hell-fire  {Gehenna  puros); 
where  their  worm  dicth  not,  and  the  fire  is  not  quenched.  For  every  one 
shall  be  salted  with  fire,  and  every  sacrifice  shall  be  salted  with  salt. 

Acts  2  :  3,  4.  And  there  appeared  unto  them  cloven  tongues,  like  aa 
of  fire,  and  it  sat  upon  eacli  of  them.  And  tliey  were  all  filled  with  the 
Holy  Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance. 

1  Cor.  3  :  13 — 15.  Every  man's  work  shall  be  made  manifest  :  for  the 
day  shall  declare  it,  because  it  shall  be  revealed  by  fire  :  and  the  fire  shall 
try  every  man's  work,  of  what  sort  it  is.  If  any  man's  work  abide,  which 
he  hath  built  tliereupon,  he  shall  receive  a  reward.  If  any  man's  work 
shall  be  burned,  he  shall  sufler  loss  :  but  he  himself  shall  be  saved  ;  yet  so 
as  by  fire. 

2  Thess.  1  :  7 — 9.  And  to  you  who  are  troubled,  rest  with  us,  when  the 
Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels,  in  flam- 
ing fire,  taking  vengeance  on  them  that  know  not  God,  and  that  obey  not 
the  Gospel  of  our  Lord  Jesus  Christ :  who  shall  be  punished  witli  everlast- 
ing destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power. 

Heb.  1  :  7.  And  of  the  angels  he  saith.  Who  maketh  his  angels  spirits, 
and  his  ministers  a  flame  of  fire. 

Jaines  3  :  5,  6.  Even  so  the  tongue  is  a  little  member,  and  boasteth 
great  tilings.  Behold,  how  great  a  matter  a  little  fire  knidloth  I  And  the 
tongue  is  a  fire,  a  world  of  iniquity  :  so  is  the  tongue  among  our  members, 
that  it  defileth  the  whole  body,  and  setteth  on  fire  the  course  of  nature  ; 
and  it  is  set  on  fire  of  hell  (  Gehenna). 

2  Pet.  3  :  7.  But  the  heavens  and  the  earth,  which  are  now,  by  the 
same  word  are  kept  in  store  reserved  unto  fire,  against  the  day  of  judgment 
and  perdition  of  ungodly  men. 

Verse  12.  Looking  for  and  hasting  unto  the  coming  of  the  day  of  God, 
wherein  the  heavens  being  on  fire  shall  be  dissolved,  and  the  elements  shall 
melt  with  fervent  heat. 

Rev.  9  :  17.  And  thus  I  saw  the  horses  in  the  vision,  and  tliem  that  sat 
on  them,  liaving  breast-plates  of  fire,  and  of  jacinth  and  brimstone  ;  and 
tlie  heads  of  the  horses  were  as  the  heads  of  lions  :  and  out  of  their  moutha 
issued  fire,  and  smoke,  and  brimstone. 

Rev.  20     9.     And  they  went  up  on  the  breadth  of  the  earth,  and  com- 


fIKE,    EVERLASTING    FIRE,    ETC.  241 

passed  the  camp  of  the  saints  about,  and  the  beloved  city  :  and  fire  came 
down  from  God,  out  of  lieaveii,  and  devoured  tliem. 

L.ini.  -1  :  11.  The  Lord  hath  accomplished  his  fury  ;  he  hath  poured  out 
his  fierce  anger,  and  hath  kindled  a  lire  in  Zion,  and  it  hath  devoured  the 
foundation  thereof. 

Zech.  2  :  5.  For  I,  saith  the  Lord,  will  be  unto  her  a  wall  of  fire  round 
about,  and  will  be  the  glory  in  the  midst  of  her  {Jerusalem). 

Luke  12  :  ■i'.l  I  am  come  to  send  tire  on  the  earth  ;  and  what  will  I,  if 
it  be  alreadj'  kindled  ? 

Ileb.  12  :  2'.).     For  our  God  is  a  consuming  fire. 

Dan.  7  :  0,  10.  I  beheld  till  tlie  thrones  were  cast  down,  and  the  Ancient 
of  days  did  sit,  whose  garment  was  white  as  snow,  and  the  hair  of  his  head 
like  tiie  pure  wool  :  his  throne  was  like  the  fiery  flame,  and  his  wheels  aa 
burning  fire.  A  fiery  stream  issued  and  came  forth  from  before  him  :  thou- 
sand thousands  ministered  unto  him,  and  ten  thousand  times  ten  thousand 
Btood  before  him  :  the  judgment  was  set,  and  the  books  were  opened. 

Dan.  10  :  6.  His  body  also  was  like  tiie  beryl,  and  his  face  as  the  ap- 
pearance of  lightning,  and  his  eyes  as  lamps  of  fire,  and  his  arms  and  his 
feet  like  in  color  to  polished  brass,  and  the  voice  of  his  words  like  the  voice 
sf  a  multitude. 

EvERT.ASTiNO  FiRE. — Matt.  18  :  8.  Wherefore,  if  thy  hand  or  thy  foot 
»fFend  thee,  cut  them  off,  and  cast  them  from  thee  :  it  is  better  for  thee  to 
enter  into  life  halt  or  maimed,  rather  than  having  two  hands,  or  two  feet, 
to  be  cast  into  everlasting  fire  {aionion  pur,  or  fire  of  the  as;e). 

Matt.  25  :  41.  Then  shall  he  say  also  unto  them  on  his  left  hand,  Depart 
from  me,  ye  cursed,  into  everlasting  fire  {aionion  pur),  prepared  for  the 
devil  and  his  angels. 

Eternal  Fike.  —  Jude  1  :  7.  Even  as  Sodom  and  Gomorrah,  and  the 
cities  about  them,  in  like  manner  giving  themselves  over  to  fornication, 
and  going  after  strange  flesh,  are  set  forth  for  an  example,  sufl:ering  the 
vengeance  of  eternal  fire  {aionion  puros). 

UxQUENcnABLE  FiRE.  — Matt.  3:12.  Whose  fan  is  in  his  hand,  and  he 
will  thoroughly  purge  his  floor,  and  gather  his  wheat  into  the  garner  ;  but 
he  will  burn  up  the  chaff  with  unquenchable  fire. 

Luke  3:17.  Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge 
his  floor,  and  will  gather  the  wheat  into  his  garner  ;  but  the  chaff  he  will 
burn  with  unquenchable  fire. 


SECTION    II. 

Brief  Remarks  on  the  scripture  usage  of  the  word  Fire,  and  the  phrases 
Everlasting,  Eternal  and  UNQCENCHji^LE  Fire. 

It  will  readily  be  learned  from  a  careful  observance  of  those 

scriptures  arranged  in  Section  1  of  this  Chapter,  that  the  term 

Jlre   is   a   very  common   and   emblematical   expression,  denoting 

severe  trials,  calamities,  and  even  common  afflictions  of  the  peojile, 

21 


242  FIRE,    EVERLASTING    FIRE,    ETC. 

called  the  judgments  of  God.  It  will  also  be  seen  that  the  t<'rm 
fire,  in  many  instances,  stands  immediately  connected  with  the 
words  rendered  hell,  such  as  Sheol,  Gehenna,  &c.,  which  see  in  this 
work. 

"  The  above  facts  are  so  easily  understood,  both  from  the  Old  and 
New  Testament  scriptures,  that  but  very  little  need  be  said.  The 
first  place  in  which  it  is  mentioned  in  the  New  Testament  is  Matt. 
3  :  10,  "  And  now  also  the  axe  is  laid  unto  the  roots  of  the  trees  : 
therefore  every  tree  that  bringeth  forth  not  good  fruit  is  hewn  down, 
and  cast  into  the  fire."  There  are  other  similar  passages,  which 
teach  the  same  things,  and  are  understood  in  the  same  manner. 
Under  the  figure  of  cutting  down  trees,  and  casting  them  into  the 
fire,  in  this  text,  is  represented  the  severe  judgment  about  to  fall  on 
the  Jewish  nation,  which  was  before  denominated  the  vrrath  to  come. 
This  figure  was  often  used  by  the  prophets,  and,  consequently,  must 
have  been  well  understood  by  the  Jews  in  our  Saviour's  day.  See 
Isa.  10  :  33,  34 ;  Jer.  46  :  22,  23 ;  Ezek.  31 :  23. 

We  need  not  oflFer  arguments  that  this  is  the  true  application 
of  this  and  the  like  passages,  inasmuch  as  there  is  such  a  universal 
agreement  on  the  subject  among  standard  commentators.  Ham- 
mond says,  "  But  now  are  God's  judgments  come  home  to  this 
people,  and  ready  to  seize  upon  the  whole  nation,  and  shall  actually 
fall  upon  every  unreformed  sinner  among  you."  Par.  in  loc. 
Pearce  says,  "  Vengeance  is  about  to  be  taken  upon  the  Jewish 
nation."  Assembly's  Annotations,  Poole's  Annotations,  Lightfoot, 
and  others,  make  the  same  application.  Clarke  says,  "  The  Jewish 
station  is  the  tree,  and  the  Romans  the  axe,"  etc.  Kenrick  says, 
"  The  national  calamities  with  which  you  are  threatened,  are  no 
light  evils,  but  such  as,  if  you  do  not  repent,  shall  be  like  cutting 
up  the  tree  by  the  roots  ;  for  as  barren  trees,  which  bring  forth  no 
fruit,  are  hewn  down  and  cast  into  the  fire,  so  shall  it  bo  with  you, 
if  you  perform  not  good  works  ;  your  kingdom  shall  be  overthrown, 
and  the  inhabitants  of  the  land  utterly  extirpated."  See  Paige's 
Selections. 

A  like  application  is  made  of  similar  passages,  by  the  same  authors. 
There  is  not,  in  truth,  an  instance  in  the  Bible  where  fire  is  used  to 
eigiiify  punishment'  in  eternity.  In  sermons  and  exhortations  a 
dificront  interpretation  is  often  given;  but  few,  however,  arc  will- 
ing  to  risk   their   reputation  for  biblical   knowledge,  by   publicly 


FIRE,    EVERLASTING    FIRE,    ETC.  213 

disputing  what  is   so  abundantly  asserted   by  the  most   learned 
authors. 

In  the  second  place  it  will  be  seen,  in  the  observance  of  those 
passages,  that  by  fire  is  prefigured  the  truth  of  God ;  which  is 
represented  as  burning,  cleansing,  purifying  and  heating.  Sec  Mai. 
4  :  1,  and  3  :  2,  3.  By  these  quotations  is  learned  the  burning 
affliction  of  the  Jewish  people,  in  the  day  of  their  distress.  Dr.  A, 
Clarke  says,  "  The  day  cometh  that  shall  burn  as  an  oven,  —  signi 
fying  tlic  destruction  of  Jerusalem  by  the  Romans.  Aiid  all  th*: 
proud,  —  this  is  in  reference  to  verse  15,  of  the  preceding  cliapter, 
The  day  that  cometh  shall  burn  them-  up,  —  either  by  famine,  by 
sword,  or  by  captivity,  all  these  rebels  shall  be  destroyed.  It  shall 
leave  them  neither  root  nor  branch  ;  —  a  proverbial  expression  for 
total  destruction  ;  neither  man  nor  child  shall  escape."  Com.  on 
Mai.  4  :  1.  Thus  Clarke  apjilies  the  passage  wholly  to  the 
destruction  of  Jerusalem  by  the  Romans.  It  is  also  seen,  from  the 
same  (Mai.  8  :  3),  that  Christ  is  represented  at  that  time  as  sitting 
"  as  a  refiner  and  purifier  of  silver  :  purifying  the  sons  of  Levi,  that 
they  may  offer  unto  the  Lord  an  oflFering  in  righteousness."  The 
prophet  represents  the  Lord  himself  as  a  wall  of  fire.  Zech.  2 :  5, 
"  For  I,  saith  the  Lord,  will  be  unto  her  a  wall  of  fire  round  about, 
and  a  glory  in  the  midst  of  her"  {Jerusalem).  In  Luke  12  :  49, 
it  is  said,  "  I  am  come  to  send  fire  on  the  earth  ;  and  what  will  I, 
if  it  be  already  kindled?"  Heb.  12:  29,  Paul  says,  "For  our 
God  is  a  consuming  fire,"  From  the  above  remarks  are  made  plain 
the  nature  and  qualities  of  this_^re.  The  properties  and  qualities 
of  God  are  indestructible.  There  are  also  moral  and  intellectual 
properties  in  man,  as  parts  of  God's  perfection,  or  image,  which  can- 
not be  destroyed.  Thus,  notwithstanding  "  God  is  a  consuming 
^re,"  yet,  that  fire  is  such  that_  it  only  consumes  what  stands 
opposed  to  its  own  perfections  :  it  cannot  destroy  its  own  qualities 
or  properties.  Hence  the  utility  of  the  apostle's  language  in  1  Cor. 
3  :  13 — 15,  "  Every  man's  work  shall  be  made  manifest :  for  the 
day  shall  declare  it,  because  it  shall  be  revealed  by  fire  :  and  the 
fire  shall  try  every  man's  work,  of  what  sort  it  is.  If  any  man's 
work  abide,  which  he  hath  built  thereupon,  he  shall  receive  a 
reward  If  any  man's  work  shall  be  burned,  he  shall  suffer  loss  : 
but  he  himself  shall  be  saved  ;  yet  so  as  by  fire."  So  we  learn 
that  this  fire  not  only  consumes  wickedness,  wicked  works,  and  the 


2  14.  FIUE,    EVKRLASTING    FIHE,    ETC. 

iinperfecti(jns  of  man,  but  at  the  same  time  purifies  and  saves  the 
suffering  sinner. 

In  2  Thess.  1  :  7 — 9,  the  apostle  speaks  of  the  Lord  Jesus  "  as 
being  revealed  from  heaven  in  jlaming  fire,  taking  vengeance  on 
them  that  know  not  God,  and  that  obey  not  the  gospel  of  our  Lord 
Jesus  Christ :  who  shall  be  punished  with  everlasting  {aionion) 
destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power."  This  revelation  by  fire,  and  the  destruction  of  the  age,  upon 
those  that  obeyed  not  God  or  the  gospel,  was  the  same  as  expressed 
in  the  24th  and  25th  chapters  of  Matt.,  namely,  the  destruction  of 
Jerusalem  and  that  people  as  a  nation.  The  Jews  were  those  who 
troubled  the  Thessalonian  brethren,  and  when  Christ  was  revealed 
in  fij-e  [his  chastejiiyig  power),  those  Jews  were  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord,  —  that  is, 
from  Jerusalem,  —  and  from  the  gloryof  his  power.  There  was  no 
glory  resulting  to  those  wicked  Jews ;  they  had  been  disobedient, 
and  must  receive  the  fruit  of  their  doings.  The  violation  of  every 
law,  whether  physical,  moral  or  national,  must  have  its  results. 
The  J  ews  had  undoubtedly  violated  all  of  those  laws ;  of  course 
they  must  suffer  accordingly.  The  time  had  come ;  they  were  ripe 
for  its  result.  It  is  called  the  destruction  of  the  age  [aionion 
destruction),  because  that  age  of  people  were  ripe  for  the  result, 
and  the  angels,  or  messengers  [the  Romans),  were  ready  to  execute 
it.  It  took  place  during  that  generation.  See  Matt.  16  :  27,  28. 
Mark  8  :  88 ;  9  :  1 ;  Luke  9  :  26,  27  ;  Matt.  23  :  36 ;  24  :  34. 
Christ  is  represented  as  taking  vengeance  on  them,  not  only  because 
he  had  warned  them  of  its  approach,  and  cautioned  them  to  be  wise 
and  shun  its  calamities,  but  because  they  had  utterly  refused  to  give 
heed  to  his  warnings  and  instructions,  maltreating  him  as  an  im- 
postor and  malefactor.  Christ,  in  this  ordeal,  sat  as  a  refiner. 
Nothing  was  consumed  or  destroyed  save  the  wicked  and  wickedness. 
The  destruction  of  the  wicked  was  only  literal ;  he  did  not  destroy 
them  further  than  their  literal  existence  was  concerned.  Nothing 
is  said  of  following  them  into  eternity.  See  Luke  13  :  1 — 5, 
"  There  were  present  at  that  season  some  that  told  him  of  the  Gali- 
leans, whose  blood  Pilate  had  mingled  with  their  sacrifices.  And 
Jesus,  answering,  said  unto  them,  Suppose  ye  that  these  Galileans 
were  sinners  above  all  the  Galileans,  because  they  suffered  such 
things  ?   I  tell  you.  Nay  ;  but  except  ye  repent,  ye  shall  all  likewise 


FIRE,    EVKRLASTINU    FIRE,    ETC.  245 

perish.  Or  those  eighteen  upon  whom  the  tower  of  Siloam  foil 
and  slew  them,  think  ye  that  they  were  sinners  above  all  men  that 
dwelt  in  Jerusalem  ?  I  tell  you,  Nay  ;  but  except  ye  repent,  ye 
shall  all  Ukeivise  perish:'  Here  Christ  informed  the  Jews  that, 
unless  they  reformed,  and  gave  heed  to  his  advice,  t?iey  should  all 
likewise  perish,  —  that  is,  they  should  peri.sh  in  like  manner  as  did 
the  Galileans:  they  lost  their  earthly  existence,  and  so  did  the  Jews 
at  Jerusalem.  It  was  the  natural  result  of  their  previous  course, 
while,  at  the  same  time,  all  who  heeded  Christ's  instruction  were 
saved.  This  fiery  catastrophe  did  not  consume  the  righteous ;  they 
made  their  escape,  and  were  safe. 

There  are  several  passages,  such  as  2  Peter  3  :  7,  Rev.  20  :  9. 
and  some  others,  which  relate  to  the  same  time,  and  have  the  same 
interpretation.  Whenever  the  term  fire  is  connected  with  Sheol,  or 
Gehenna,  it  can  have  no  more  than  a  temporal  signification ;  for  the 
reason  that  those  places  themselves  are  only  temporal,  as  will  be 
seen  in  this  work. 

We  find  at  least  two  instances  where  the  adjective  aionion,  ren- 
dered everlasting,  is  prefixed  to  the  word  fiie ;  but  it  is  well  known 
that  adjectives  do  not  of  themselves  establish  qualities  in  nouns ; 
they  are  only  used  to  express  those  properties  or  qualities  that  are 
inherent  in  the  subject  itself.  Hence  punishment  (which  was  the 
object  of  this  fire),  being  a  means  and  not  an  end,  cannot  be  affected 
by  aionion,  whatever  meaning  may  be  attached  to  it.  The  truth  is, 
aionion,  or  everlasting,  has  no  other  than  a  limited  signification. 
See  on  that  word,  in  this  work.  In  Matt.  18  :  8,  and  25  :  41,  the 
phrase  everlasting  fire  occurs,  and  appears  to  allude  (especially  the 
first,  from  its  parallel  in  Mark  9  :  43—48)  to  the  fire  of  Ge- 
henna, which  will  be  considered  under  that  head.  It  also  appears 
that  the  last  stands  connected  with  that  event.  The  word  evei-last- 
ing,  applied  to  punishment,  and  the  word  eternal,  applied  to  life,  in 
this  verse,  are  both  from  the  same  word,  and  both  have  the  same 
meaning  :  the  one  shall  go  away  into  punishment  aionion,  the  other 
into  life  aionion.  So  we  see  that  both  words  have  the  same  mean- 
ing, and  that  neither  has  an  unlimited  signification. 

In  Jude  7,  the  same  word  occurs,  and  is  prefixed  to  fire,  —  rcn-  ' 
dered  eternal  fu  e.     Jude  is  here  speaking  of  Sodom  and  Gomorrah, 
with  other  cities  that  had  given  themselves  over  to  wickedness,  as 
being  set  fo'th  for  an  example,  suffering  the  vengeance  of  eternal 
21* 


246  FIRE,    EVERLASTING    FIRE,    ETC. 

fire  Although  the  word  aionion,  here  rendered  eternal,  has  the 
same  sisfnification  as  above  defined,  yet  it  will  be  seen  tliat  the 
phrase,  eternal  fire,  is  here  used  as  the  iiutrument  of  punishment. 
Let  that  fire  last  as  long  as  it  may,  it  is  not  said  that  they  were  to 
suffer  eternally,  or  even  as  long  as  the  fire  might  continue  to  burn. 
The  word  eternal  is  here  prefixed  to  fire,  not  to  the  cities  or  their 
inhabitants.  It  is  stated  that  the  fire  which  consumed  the  cities  of 
Sodom  and  Gomorrah  actually  continued  to  burn  for  more  than  two 
thousand  years ;  but  who  could  be  so  insane  as  to  suppose  that  the 
inhabitants  of  those  cities  suflered  during  that  period  ?  It  is  imma- 
terial how  long  that  fire  continued  to  burn  on  the  plains  of  Sodom 
and  Gomorrah;  it  is  certain  that  the  inhabitants  could  suffer  no 
longer  than  life  remained.  Hence,  no  shade  of  an  argument  can  be 
adduced  from  this  text  to  favor  the  unmerciful  doctrine  of  endless 
misery. 

In  Matt.  3  :  12,  and  Luke  3  :  17,  we  have  instances  where  this 
fire  is  called  unquenchable.  It  will,  however,  readily  be  under- 
stood that  this  unquenchable  fire  stands  immediately  connected  with 
the  axe  and  the  trees  that  were  to  be  hewn  down  and  cast  into  the 
fire ;  and  also  with  the  baptism  which  was  to  be  performed  with 
the  Holy  Ghost  and  with  fire.  From  the  connection  of  these 
expressions,  it  certainly  is  reasonable  to  suppose  that  the  same  sub- 
ject is  in  view,  and  the  same  signification  given,  —  with  the  excep- 
tion that  he  here  extends  his  figure  in  showing  favor  to  the  obedi- 
ent, as  well  as  stern  judgment  to  the  disobedient.  By  gathering 
his  wheat  into  the  garner  is  signified  the  deliverance  and  safety  of 
those  who  obeyed  him,  and  who  were  actually  safe  from  all  harm  in 
the  city  of  Pella,  among  the  mountains  ;  while  the  unbelieving  Jews 
were  left  to  the  pitiless  fury  of  the  Iloman  armies,  and  the  fiery 
pangs  of  starvation  and  death.  The  severe  distress  of  the  Jews  was 
represented  by  the  phrase  unquenchable  fire,  not  because  the  fire 
would  never  cease  to  burn,  but  because  it  could  not  be  extinguished, 
and  would  continue  until  the  material  on  which  it  fed  should  be 
destroyed,  or  until  the  cause  by  which  it  was  produced  should  be 
entirely  removed. 

Pearce,  on  this  text,  says,  "  In  this  whole  verse  the  destruction 
of  the  Jewish  state  is  expressed  in  tlie  terms  of  husbandmen ;  and 
by  the  wheat's  being  gathered  into  the  garner,  seems  meant  that  the 
'believers  in  Jesus  should  not  be  involved  in  the  calamity."     Ham- 


FIRE,    EVERLAST'Na    I'IKE,    ETC.  247 

mond  says,  "  Tlic  burning  of  this  chaff  signifies  the  condition  of  tho 
Jews  in  this  life."  Cappc  refers  it  to  the  calamities  and  destruction 
of  Jerusalem.  Kcnrick  and  Clarke  give  the  same  exposition.  See 
their  comments  in  full,  Paige's  Seleciions. 

We  know  of  no  arguments  which  can  possibly  be  made  to  bear 
against  the  foregoing  conclusions.  The^re  of  God's  love  and  truth 
will  burn,  and  continue  to  burn,  to  all  eternity,  and  that  for  the 
good  of  his  creatures.  That  called  the  fire  of  affliction,  as  cormected 
with  man,  will  burn  until  every  imperfection  is  removed,  and  no 
longer. 


CHAPTEK    XI. 

ON  THE  WOEM  THAT  DIETII  I\01 


SECTION    I. 

Tlwse  passages  ivhere  the  expressiori  tueikworm  dieth  not  may  befouna 

Isa.  66  :  23,  24.  And  it  shall  come  to  pass,  that  from  one  new  moon  t( 
another,  and  from  one  Sabbath  to  another,  shall  all  flesh  come  to  worshi{, 
before  me,  saith  the  Lord.  And  tliey  shall  go  forth,  and  look  upon  thr 
carcasses  of  the  men  that  have  transgressed  against  me  :  for  their  icorm 
shall  not  die,  neither  shall  their  lire  be  quenched  :  and  they  shall  be  an 
abhorring  unto  all  flesh. 

Mark  'J  :  43 — 18.  And  if  thy  hand  offend  thee,  cut  it  off ;  it  is  bcttei 
for  thee  to  enter  into  life  maimed,  than,  having  two  hands,  to  go  into  hell 
{Gehenna),  into  the  fire  that  never  shall  be  quenched  ;  where  their  worm 
dieth  not,  and  the  fire  is  not  quenclied.  And  if  thy  foot  offend  thee,  cut  it 
off  ;  it  is  better  for  thee  to  enter  halt  into  life,  than,  having  two  feet,  to  bo 
cast  into  hell  {Gehenna),  into  tlie  fire  tliat  never  shall  be  quenclied  ;  where 
their  worm  dieth  not,  and  tlie  fire  is  not  quenched.  And  if  thine  eye  offend 
thee,  i^luck  it  out :  it  is  better  for  thee  to  enter  into  the  kingdom  of  God 
Avith  one  eye,  than,  having  two  eyes,  to  be  cast  into  hell-tire  {Gehenna 
yntros) ;  where  tlieir  worm  dieth  not,  and  the  fire  is  not  quenched.  Foi 
every  one  shall  be  salted  with  fire,  and  every  sacrifice  shall  be  salted  with 
salt. 


SECTION    II. 

Brief  Remarks  on  the  "  TVorni  that  dieth  not.'' 

The  expression,  "  Where  their  worm  dieth  not,  and  the  fire  is  not 
quenched,"  is  relied  on  with  much  confidence,  bj  the  believer  in 
endless  misery,  as  strong  proof  of  tluit  doctrine.  But  for  what 
rciibon  we  are  unable  to  learn.     Sure  are  we  that  the  scripture 


ON    TUK    AVOUM    THAT    DlliXU    NOT.  249 

usage  of  the  expression  gives  no  such  evidence.  It  is  well  known 
that  the  tcorm  here  expressed  was  represented  as  in  Gehenna;  con- 
sequently, all  depends  upon  the  nature,  durability  and  continuance, 
of  that  place.  Now  Gehenna,  here  rendered  hell,  is  well  known  to 
be  a  word  of  Hebrew  origin,  and  strictly  signifies  the  lileral  valley 
of  Hinnom  ;  from  IIinnom,  the  owner  of  the  valley,  which  was  on 
the  south-east  of  the  city  of  Jerusalem,  and  watered  by  the  brook 
Kedron.  See  AspbVs  History  and  Maps.  In  this  valley  had 
been  planted  the  notable  idol  (worshipped  by  the  Jews),  called 
Moloch.  After  a  lapse  of  time  this  iilace  was  desecrated,  and 
became  the  receptacle  of  the  filth  and  offal  of  the  aiiy ;  and,  as  this 
ofiiil  constantly  produced  worms,  hence  came  the  expression  ''where 
their  v:orm  dieth  not ;  "  and  as  it  became  necessary  to  keep  a  per- 
petual fire  for  the  consumption  of  said  ofiFal,  came  the  expression 
"  and  the  fire  is  not  quenched."  Such  facts  are  too  well  authenti- 
cated to  be  disputed  by  any  intelligent  or  well-informed  mind. 
Both  the  worms  and  the  fire  existed  so  long  as  there  was  a  cause  to 
produce  them ;  but  it  is  well  known  that,  for  ages  past,  both  have 
ceased  to  exist.  This  place  was  sometimes  called  Tophet,  the  valley 
of  slaughter,  &c.  Jer.  7  :  31,  and  19  :  6.  With  these  facts  in 
mind,  how  are  we  to  interpret  our  Saviour's  expression,  or  how 
could  the  Jews  have  understood  him  ?  They  knew  all  about 
Gehenna,  and  its  puros,  or  pur,  —  fire.  Christ  knew  all  about  tliis 
Gehenna,  which  he  presented  to  the  people ;  and  if  he  prefigured 
pain  and  misery  thereby,  what  time  and  place  did  he  allude  to  ? 
Had  he,  on  any  other  occasion,  or  at  any  time,  taught  the  Jews  that 
there  was  a  Gehnna  of  fire  in  eternity  ?  or  that  there  was  any 
place  there  prefigiLred  hy  Gehenna  ?  No,  reader,  never  adopt  such 
conclusions  until  you  are  enabled,  by  good  authority,  to  point  us  to 
such  time  and  to  such  place. 

Are  you  not  aware  that  the  only  part  of  man  which  can  exist  in 
eternity  is  spiritual,  immortal,  closely  connected  with  Christ,  the 
object  which  he  loved,  and  for  which  he  died  ?  And  can  you  sup- 
pose that  Christ  meant  to  signify,  by  his  expression,  a  direct  com- 
parison between  the  immortal  part  of  man  in  eternity  and  the  loath- 
some worms  of  the  valley  of  Hinnom  ?  If  so,  reflect  for  a  moment, 
and  examine  both  sides  of  your  figure.  If  your  conclusions  ba 
right,  then,  all  who  escape  hell  and  go  to  heaven  (in  eternity),  must 
certainly  go  there  halt,  maimed  and  decrepit,  —  perhaps  some  with 


250  ON    THE    -WORM    I'lIAT    DIETII    i\OT. 

one  eye,  or  one  limb,  and  peradventure  some  without  either. 
These  are  unavoidable  conclusions ;  for  he  says,  if  thy  hand  offend 
thee,  cut  it  off;  or,  if  thy  foot  offend  thee,  cut  it  off;  or,  if  thine 
eye  offend  thee,  pluck  it  out ;  for  it  is  better  for  thee  to  enter  halt, 
maimed,  &c.,  into  life,  than,  having  all  these  members,  to  be  cast 
into  Gehenna  fire.  Now,  whosoever  makes  choice  of  the  above 
figure  of  Gehenna,  must  also  abide  by  their  heaven  of  decrepitude ; 
and  there  is  no  remedy ;  for  if  Gehenna  means  an  eternal  hell,  then 
life  means  eternal  heaven,  vice  versa. 

We  will  now  leave  the  above  figure,  and  inquire  after  the  prob- 
able meaning  of  the  passage.  When  Christ  made  this  ex.pression 
to  the  Jews,  he  undoubtedly  had  his  mind  on  the  passage  of  the 
prophet.  Isa.  66  :  23,  24,  "  And  it  shall  come  to  pass,  that  from 
one  new  moon  to  another,  and  from  one  Sabbath  to  another,  shall 
all  flesh  come  to  worship  before  me,  saith  the  Lord.  And  they 
(all  flesh)  shall  go  forth,  and  look  upon  the  carcasses  of  the  men 
that  have  transgressed  against  me  :  for  their  worm  sliall  not  die, 
neither  shall  their  fire  be  quenched ;  and  they  shall  be  an  abhor- 
ring unto  all  flesh."  That  the  prophet  used  these  words  to  express 
temporal  judgments,  will  not  be  disputed.  He  speaks  of  a  period 
in  which  there  were  new  moons  and  Sabbath  days  ;  and  of  a  place  in 
which  there  were  fleshly,  or  corporeal  worshippers ;  and  the  worms 
and_/?re,  they  went  forth  to  look  upon,  could  not  have  been  in  eter- 
nity, for  he  says,  "  they  shall  look  upon  the  carcasses  of  the  men," 
and  adds,  "  they  shall  be  an  abhorring  u7iio  all  flesh."  Now 
there  can  be  no  such  thing  as  carcasses  in  the  eternal  world  ; 
neither  could  those  there  "  be  an  abhorring  unto  all  flesh ;"  for 
there  is  neither  new  moons,  Sabbath  days,  carcasses,  flesh,  nor 
icorms,  in  the  eternal  and  immortal  worlds.  Hence,  Christ  could 
not  have  used  this  language  to  convey  any  other  than  the  same 
idea  conveyed  by  the  prophet,  and  understood  by  the  people. 
When  he  said  to  them,  it  is  better  to  enter  halt  into  life,  &c.,  he 
could  have  meant  nothing  more  or  less,  than  they  had  better  forego 
all  their  pleasures,  gains,  unbelief,  and  whatever  served  as  obsta- 
cles, and  heed  his  advice,  make  their  escape,  and  be  saved  from 
the  distress  and  ruin  suddenly  coming  upon  that  people  and 
nation.  Thus,  all  that  can  possibly  be  understood  by  the  undying 
worm,  and  the  Gehenna  of  fire,  is  confined  to  earth,  and  earthly 
existence.  For  further  illustrations,  see  on  the  word  Gehenna  in 
this  work. 


CHAPTER    XII. 
ON  THE  FUEMCE  OF  PIEE. 


SECTION    I. 
TTiose  passages  where  the  words  Fuenace,  Fubnace  op  Fihe,  etc.,  occur 

Deut.  4  :  20.  But  the  Lord  hath  taken  you,  and  brought  you  forth  out 
of  the  iron  fxirnace,  even  out  of  Egypt,  to  be  unto  him  a  people  of  inherit- 
ance, as  ye  are  this  day. 

1  Kings  8  :  51.  For  they  be  thy  people,  and  thine  inheritance  which 
thou  broughtest  forth  out  of  Egypt,  from  the  midst  of  the/wrnace  of  iron. 

Jer.  11  :  4.  Which  I  commanded  your  fathers  in  the  day  that  I  brought 
theoi  forth  out  of  the  land  of  Egypt,  from  the  iron  furnace,  saying,  Obey 
my  voice,  and  do  them,  according  to  all  which  I  command  you  :  so  shall 
ye  be  my  people,  and  I  will  be  your  God. 

Isa.  31  :  9.  And  he  sliall  pass  over  to  his  strong  hold  for  fear,  and  his 
princes  shall  be  afraid  of  the  ensign,  saith  the  Lord,  whose  fire  is  in  Zion, 
and  his/«rHffce  in  .Jerusalem. 

Isa.  48  :  10.  Behold,  I  have  refined  thee,  but  not  with  silver  ;  I  have 
chosen  thee  in  the  furnace  of  affliction. 

Ezek.  22  :  18 — 22.  Son  of  man,  the  house  of  Israel  is  to  me  become 
dross  :  all  they  are  brass,  and  tin,  and  iron,  and  lead,  in  the  midst  of  the 
furnace  ;  they  are  even  the  dross  of  silver.  Therefore  thus  saith  the  Lord 
God  ;  Because  ye  are  all  become  dross,  behold,  tlierefore,  I  will  gather  you 
into  the  midst  of  Jerusalem.  As  they  gather  silver,  and  brass,  and  iron, 
and  lead,  and  tin,  into  the  midst  of  the  furnace,  to  blow  the  fire  upon  it, 
to  melt  it,  so  will  I  gatlier  you  in  mine  anger  and  in  my  fury,  and  I  will 
leave  you  there,  and  melt  you.  Yea,  I  will  gatlier  you  and  blow  upon  you 
in  the  fire  of  my  wratli,  and  ye  shall  be  melted  in  tlie  midst  thereof  Aa 
silver  is  melted  in  the  n>idst  of  the  furnace,  so  shall  ye  be  melted  in  the 
midst  thereof ;  and  ye  shall  know  that  I  the  Lord  have  poured  out  my  fury 
upon  you. 

Matt.  13  :  41,  42.  The  Son  of  Man  shall  send  forth  his  angels,  and 
tbey  shall  gather  out  of  hie  kingdom  all  things  that  ofiend,  and  them  which 


252  ON    TUE    FURNACE    OF    FIllE, 

do  iniquity  ;  and  shall  cast  them  into  a  furnace  of  fire ;  there  shall  be 
wailing  and  gnashing  of  teeth. 

Verse  50.     And  shall  cast  them  into  the  furnace  of  fire ;  there  shall  be 
•wailing  and  gnashing  of  teeth. 


SECTION    II. 

Remarks  on  the  Furnace  of  Fire. 

It  is  commonly  thought  that  by  the  phrase  furnace  of  fire  is 
signified  a  place  somewhere  in  the  eternal  world,  in  which  a  large 
share  of  the  human  family  will  be  tortured  without  end.  • 

The  word  furnace  is,  in  several  instances,  used  in  the  Jewish 
scriptures,  to  signify  literal  afflictions  and  trials  of  the  peo|)le. 
Furnace  of  affliction  is  also  used  for  the  same  puri)ose.  But 
•wherever  those  few  instances  occur,  they  stand  iunuediately  con- 
nected with  the  temporal  concerns  of  men  ;  they  have  no  allusion, 
in  any  case,  beyond  the  affairs  of  time.  And  this  is  made  so  j^lain 
by  a  careful  perusal  of  the  passages  themselves,  that  none  can  well 
mistake  their  meaning.  Isaiah  makes  use  of  the  expression  once, 
in  chapter  48:  10,  "Behold,  I  have  refined  thee,  but  not  with 
silver  ;  I  have  chosen  thee  in  the  furnace  of  affliction."  This 
language  was  addressed  to  the  Jews  in  Babylon.  He  did  not  say 
that  he  had  chosen  them  as  the  inmates  of  a  furnace  of  affliction 
in  eternity ;  but  says,  "  I  have  refined  thee,"  "  I  have  chosen 
thee,"  &c.  It  was  already  done ;  they  were  then  in  the  furnace, 
by  which  was  signified  their  bondage  under  the  Chaldeans.  Any 
place  of  affliction  was  represented  by  the  prophets  under  the  figures 
of  "  fire,"  "  furnace,"  "  furnace  of  fire,"  "  furnace  of  affliction,"  &c. 
Egypt  was  called  an  iron  furnace  to  the  Jews,  while  they  were 
there  in  affliction.  But  he  had  brought  tlicm  forth  "  oitt  of  the 
furnace;''^  see  Deut.  4:  20,  also  1  Kings  8:  51.  Let  it  also 
be  remembered  that  it  was  his  people  who  were  in  the  furnace, 
and  not  a  race  abandoned  to  a  furnace  of  the  devil  in  eternity. 
"  For  they  be  thy  people,  and  thine  inheritance  which  thou 
broughtest  forth  out  of  Kgypt,  from  tlie  midst  of  the  furnace  of 
iron,"  The  imperfect  tense  of  the  verb  here  shows  that  tiiey  bad 
been  in,  and  also  brought  out  of,  the  furnace.      But  Matt.  13  ;  41, 


ON    THE    FURNACE   Oi'    FIKE.  253 

informs  us,  that  "  the  Son  of  Man  shall  send  forth  his  angels  (mes- 
sengers), and  they  shall  gather  out  of  his  kingdom  all  things  that 
offend,  and  them  which  do  iniquity ;  and  shall  cast  tliem  into  a 
furnace  of  fire  ;  there  shall  be  wailing  and  gnashing  of  teeth." 
Here,  some  future  time  is  expressed,  in  which  they  were  to  be 
cast  into  a  furnace  of  fire.  The  OjUCStion  is,  first,  what  tivxe  is 
alluded  to  ;  and,  second,  what  or  where  was  this  furnace  ?  1.  To 
learn  the  time  when  they  were  to  be  cast  into  this  furnace,  we 
must  observe,  that  this  expression  was  made  by  Christ  to  his 
disciples,  in  explanation  of  the  parable  of  the  tares  of  the  field. 
See  verses  3G — 4o.  lie  firstly  informs  them  that  the  Son  of 
Man  soweth  the  good  seed,  which  are  the  children  of  the  kingdom 
Secondly,  "  that  the  field  is  the  woAd  [hosmos)  ;  but  the  tares  are 
the  children  of  the  wicked  one;  the  enemy  that  sowed  them  is 
the  devil ;  the  harvest  is  the  end  of  the  world  {aionos,  age) ;  and 
the  reapers  are  the  angels "  {angeloi,  messengers).  The  world 
which  was  to  have  an  end  here  is  not  kosmos,  the  field,  but  aionos, 
whicli  shows  that  it  was  the  e7id  of  the  Jewish  age,  or  dispensa- 
tion, when  the  tares  were  to  be  separated  and  cast  into  i\\e  furnace 
of  fire.  Pearce  says,  verse  40,  "  End  of  this  icorld  :  rather  end 
of  this  age,  viz.,  that  of  the  Jewish  dispensation."  Verse  41, 
"  Shall  send  forth  his  angels  :  this  is  spoken,  not  of  what  shall 
happen  at  the  end  of  the  world,  but  what  was  to  happen  at  the  end 
of  the  Jewish  state."  Hammond  and  Cappe  give  in  substance  the 
same  comment  on  the  passages. 

The  above  shows  that  the  time  was  the  end  or  destruction  of 
the  Jewish  age ;  and  that  the  place  or  furnace  was  in  Jerusalem. 
To  make  this  still  plainer,  see  Isa.  31  :  9,  "  Whose  fire  is  in  Zion 
and  his  furnace  in  Jerusalem^  This  is  plain,  positive,  and  deci- 
sive language.  "  His  furnace  is  in  Jerusalem."  It  is  nowhere 
said,  that  God  has  a  furnace  in  eternity,  or  that  he  will  ever  pre- 
pare one  there;  but  this  furnace,  which  was  future  to  the  time  of 
the  expression,  actually  received  those  who  were  to  be  melted 
therein,  about  forty-one  years  after  the  ascension  of  our  Saviour. 
See  Ezek.  22  :  18—22.  There  it  is  declared  that  the  house 
of  Israel,  the  Jews,  had  become  dross,  and  that  the  Lord  would 
gather  them  into  the  midst  of  Jerusalem,  as  they  gather  tin,  brass, 
silver,  &c.,  into  the  midst  of  the  furnace  to  melt  it.  So  would  ho, 
the   Lord,   gather   into   the   furnace,   Jerusalem,  the  Jews;  leave 


254  ON    THE   FURNACE   OF    FIRE. 

them  there,  melt  them,  &c.  What  can  be  more  plain  and  definite? 
This  was  all  literally  fulfilled  in  Jerusalem  1800  years  since,  in 
strict  accordance  with  the  prediction  of  our  Saviour,  in  Matt.  13  : 
41,  43.  What  more  is  necessary  to  make  the  subject  perfectly 
plain  to  every  one  ? 


CHAPTER    XIII. 

ON   THE   LAKE   OF  FIRE,  LAKE   OF   FIRE   AND 
BRIMSTONE,  AND   SECOND  DEATH. 


SECTION   I. 


Those  passages  wherein  the  phrases  Lake  op  Fire,  Lake  op  Fire  and 
Brimstone,  and  Second  Death,  occur. 

Rev.  20  :  14, 15.  And  death  and  licll  {hades)  were  cast  into  the  lake  of 
fire.  This  is  the  second  death.  And  whosoever  was  not  found  written  in 
the  book  of  life  was  cast  into  the  lake  of  fire. 

Rev.  r.) :  20.  And  tlie  beast  was  taken,  and  with  him  the  false  prophet 
that  wrought  miracles  before  him,  with  which  lie  deceived  them  that  had 
received  the  mark  of  the  beast,  and  tliem  that  worshipped  his  image.  These 
both  were  cast  alive  into  the  lake  of  fire,  burning  luilli  brimstone. 

Rev.  20  :  10.  And  tlie  devil  that  deceived  them  was  cast  into  the  lake 
of  fire  and  brimstone,  where  the  beast  and  the  false  prophet  are,  and  shall 
be  tormented  day  and  night  forever  and  ever. 

Rev.  21  :  8.  But  the  feartul,  and  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and  idolaters,  and  all  liai's, 
shall  have  their  part  in  the  lake  which,  burneth  with  fire  and  brimstone  ; 
which  is  the  second  death. 

Second  Death.  — Rev.  2  :  11.  lie  that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches  ;  He  that  overcometh  shall  not  be  hurt 
of  the  second  death. 

Rev.  2')  :  6.  Blessed  and  holy  is  he  that  hath  part  in  the  first  restirrec- 
tion  ;  on  such  the  second  death  hath  no  power  ;  but  they  shall  be  priests  of 
God  anil  of  Christ,  and  shall  reign  with  liiui  a  thousand  years. 

Verse  14.  And  deith  and  hell  {hades)  were  cast  into  the  lake  of  fire 
This  is  the  second  death. 

Rev.  21  :  8.  But  the  fearful,  and  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and  idolaters,  and  all  liars, 
shall  have  their  part  in  the  lake  which  burneth  with  (ire  and  brimstone, 
which  is  the  second  death 


256  ON    THE   LAKE   OF    FIRE,  ETC 

SECTION     II. 

Brief  Remarks  on  the  foregoing  Section. 

The  word  Jire,  and  the  phrases  everlasting  and  eternal  fire,  and 
the  furnace  of  fire,  are  all  explained  in  their  proper  places.  In 
this  subject  we  have  the  lake  of  fire  and  hrimstoiie.  Brimstone  is 
well  known  to  be  a  very  ignitible  substance,  and,  when  in  contact 
with  fire,  to  produce  a  most  destructive  and  deadly  elfusion.  The 
figure  was  evidently  used  to  signify  the  deleterious  and  pungent 
consequence  of  aggravated  crime.  The  expression,  lake  of  fire  and 
brimstone,  occurs  nowhere  in  the  Bible  excepting  in  the  book  of 
Revelation.  Fire  and  brimstone  are  used  as  figures  in  different 
parts  of  the  Bible,  and  always  represent  afflictions  and  trials  in  this 
life.  In  Job  IS  :  15,  it  is  said  (in  speaking  of  the  wicked), 
"  Brimstone  shall  be  scattered  upon  his  habitation."  In  Ps.  11:6, 
it  is  said,  "  Upon  the  wicked  he  shall  rain  snare?,  fire  and  brim- 
stone, and  an  horrible  tempest :  this  shall  be  the  portion  of  their 
cup."  Now,  no  one  will  suppose  that  David  had  an  allusion  to 
eternity  when  he  said,  "  the  Lord  should  rain  snares,  fire,  brimstone, 
and  an  horrible  tempest  upon  the  wicked  !  "  Ilis  expression  was 
figurative,  and  to  be  accomplished  in  this  world.  In  Isa.  34  :  9, 
10,  in  speaking  of  the  land  of  Iduraea,  it  is  said,  "  And  the  streams 
thereof  shall  be  turned  into  pitch,  and  the  dust  thereof  into  brim- 
stone, and  the  land  thereof  shall  become  burning  pitch.  It  shall 
not  be  quenched  night  nor  day ;  the  smoke  thereof  shall  go  up  for- 
ever :  from  generation  to  generation  it  shall  lie  waste ;  none  shall 
pass  through  it  forever  and  ever."  Ezekiel,  in  speaking  of  the 
wicked  and  disobedient,  declares  that  the  Lord  will  send  upon  them 
an  overflowing  rain,  and  great  hail-stones,  fire  and  brimstone.  In 
Rev.  19  :  20,  it  is  said  of  the  beast  and  false  prophet,  that  "  these 
both  were  cast  alive  into  the  lake  of  fire,  burning  with  brimstone." 
No  one  can  suppose  that  people  can  be  cast  alive  into  a  lake  of  fire 
and  brimstone,  in  the  spirit-world.  And,  in  20  :  10,  it  is  said, 
"  The  devil  that  deceived  them  was  cast  into  the  lake  of  fire  and 
brimstone,  where  the  beast  and  the  false  prophet  are,  and  shall  be 
tormented  day  and  night  forever  and  ever."  Here  we  have  the 
same  lake,  and  tliosc  who  are  therein  shall  be  tormented  day  and 
night,  forever  and  ever.  If  there  be  day  and  7iight  in  eternity, 
then  must  there  also  be  a  sun  to  rise  and  set,  to  divide  the  time  and 


ON    THE    LAKE   OF    FIRE,  ETC.  257 

tell  the  rolling  year,  even  in  eternity  !  Let  the  opinions  of  men  bo 
what  they  may,  the  "  lake  of  fire  and  brimstone  "  is  confined  to  this 
terraqueous  globe  ;  and  by  no  genius  of  man  can  it  be  established  as 
a  machine  of  torture  in  the  eternal  world. 

But  it  is  said  that  "  the  fearful,  unbelieving,  &c.,  with  all  liars, 
shall  have  their  part  in  the  lake  which  burneth  with_;?re  and  brim- 
stone ;  which,  is  the  second  deaths  Very  true  !  It  is  also  said 
that  "  death  and  hell  were  cast  into  the  lake  o^  fire.  Tliis  is  tlie 
second  deaths  Eev.  20  ;  14.  Also,  in  6  :  8,  it  is  said  that  there 
was  a  "  pale  horse ;  and  his  name  that  sat  upon  him  was  death,  and 
hell  followed  with  him."  There  was  also  a  "beast  with  seven 
heads  and  ten  horns,''  with  many  other  things  which  might  bo 
named,  all  of  wliich  must  have  a  like  interpretation.  Now,  if 
"  death  and  hell,"  the  "  beast  and  his  rider,"  the  "  seven  heads  and 
ten  horns,"  are  used  as  figures,  then,  certainly,  the  lake  of  fire  burn- 
ing with  brimstone,  into  which  the  above  were  cast,  must  also  be  a 
figure,  representing  the  fall  or  end  of  the  tragedy  in  which  they 
were  then  acting.  This  lake  of  fire  and  brimstone  is  said  to  be  the 
second  death.  See  llev.  20  :  14,  and  21  :  8.  Now,  as  we  have 
abundantly  shown  that  fire,  the  furnace  of  fire,  and  the  lake  of  fire 
and  brimstone,  are  all  confined  to  this  world,  and  their  sufferings 
endured  in  this  life,  so  also  must  the  second  death  be  here,  in  this 
state  of  existence,  and  not  in  eternity.  The  phrase  second  death 
occurs  in  only  four  passages  in  tlie  Bible.  Those  passages  are  in 
Rev.  2:  11,  20:  6,  14,  and  21:  8.  We  have  stated,  in  our 
remarks  on  the  judgment,  that  the  second  death  is  the  tragical  end 
and  ruin  of  the  Jewish  people  and  nation.  In  Rev.  2  :  11,  it  is 
said  unto  the  churches,  "  He  that  overcometh  shall  not  be  hurt  of 
the  second  death.'"  Those  who  heard  and  obeyed  the  instruction 
given  by  our  Saviour  were  not  hurt,  or  involved  in  the  ruin  which 
overtook  the  heedless  and  unbelieving.  It  is  the  opinion  of  able 
writers  that  this  scene  was  called  the  secorid  death,  in  allusion  to 
the  destruction  of  the  second  temple,  which  was  demolished  at  that 
time.  We  have  no  doubt  but  that  the  opinion  is  correct.  The 
destruction  of  the  first  and  second  temples  undoubtedly  led  John,  in 
view  of  the  destruction  of  the  last,  to  term  it  the  second  death. 
This  was  not  only  the  second,  but  the  last,  with  them  as  a  nation. 
It  is  not  in  the  power  of  man  to  show,  from  good  authority,  that 
any  death  whatever  is  to  take  place,  or  be  suflFered  in  eternity. 
22* 


CHAPTER    XIV 

THE  PHRASES  STAND  BEFORE  THE  LORD,  STAND 

BEFORE   GOD,  APPEAR  BEFORE   GOD,  THE 

PRESENCE   OF  THE   LORD. 


SECTION    I. 

Those  passages  wherein  the  phrases  Stand  befoke  the  Lord,  Stanj> 
BEFORE  God,  Appear  before  God,  and  The  presence  of  the  Lord, 
^c,  occur. 

Deut.  10  :  8.  At  that  time  the  Lord  separated  the  tribe  of  Levi,  to  bear 
the  ark  of  tlie  covenant  of  the  Lord,  to  stand  before  the  Lord  to  minister 
unto  him,  and  to  bless  in  his  name  unto  tliis  day. 

Deut.  19  :  17.  Then  both  the  men  between  whom  the  controversy  is 
shall  stand  before  the  Lord,  before  the  priests  and  the  judges,  ■yvhich  shall 
be  in  those  days. 

Deut.  29  :  10.  Ye  stand  this  day,  all  of  you,  before  the  Lord  your  God; 
your  captains  of  your  tribes,  your  elders,  and  your  ofiScers,  with  all  the 
men  of  Israel. 

1  Sam.  C  :  20.  And  the  men  of  Beth-shemesh  said.  Who  is  able  to  stand 
before  this  holy  Lord  God  7  and  to  whom  shall  he  go  up  from  us  ? 

1  Kings  19  :  11.  And  he  said,  Go  forth,  and  stand  upon  the  jnount 
before  the  Lord.  And  behold,  tlie  Lord  passed  by,  and  a  great  and  strong 
wind  rent  the  mountains,  and  brake  in  pieces  the  rocks  before  the  Lord  ; 
but  the  Lord  was  not  in  the  wind  :  and  after  the  wind  an  earthquake  ;  but 
the  Loi'd  was  not  in  the  earthquake. 

2  Ciiron.  2U  :  9.  If,  when  evil  comcth  upon  us,  as  the  swoi'd,  judgment, 
or  pestilence,  or  famine,  we  stand  before  this  house,  and  in  thy  presence 
(for  thy  nnme  is  in  this  house),  and  cry  unto  thee  in  our  affliction,  then 
thou  wilt  hear  and  help. 

P^zra  9  :  15.     ()  Lord  God  of  Israel,  thou  art  righteous  :  for  we  remain 
yet  escaped,  as  it  is  this  day  :  behold,  we  are  before  thee  in  our  trespasses 
l;r  we  cannot  stand  befoi'e  thee  because  of  this. 


STAND   BEFOllfi   TUE    LOUD,  ETC.  259 

Jcr.  7  :  10.  And  come  and  stand  before  vie  in  <his  house,  wliicli  is  called 
by  my  name,  and  say,  We  are  delivered  to  do  all  these  aboniinaiions. 

Luke  HI  :  30.  Watch  ye,  therefore,  and  pray  always,  that  ye  may  be 
accounted  wortliy  to  escape  all  tiiesc  things  that  shall  come  to  pass,  and  tc 
stand  Ixjorc  the  Son  of  Man. 

Rev.  liO  :  Yl.  And  1  saw  the  dead,  small  and  great,  stand  before  God , 
and  the  books  were  opened  ;  and  audther  book  was  opened,  which  is  tlia 
book  of  life  :  ami  the  dead  were  judged  out  of  those  things  which  were  writ^ 
ten  in  the  books,  according  to  tlieir  works. 

ArPEi^iR  BEFORE  THE  LoRD.  —  Dcut.  31  :  11.  When  all  Israel  is  come  to 
appear  before  the  Lord  thy  God  in  the  place  which  he  shall  choose,  thou 
fihalt  read  this  law  before  all  Israel  in  their  hearing. 

Ps.  42  :  2.  My  soul  thirsteth  for  God,  for  the  living  God  :  when  shall 
I  come  and  appear  before  God  1 

Isa.  1  :  12.  When  ye  come  to  appear  before  me,  who  hath  required  this 
at  youi"  hand,  to  tread  my  courts  ? 

Presence  of  the  Lord.  —  Gen.  3  :  8.  And  they  heard  the  voice  of  the 
Lord  God  walking  in  the  garden  in  the  cool  of  the  day  ;  and  Adam  and  his 
wife  hid  themselves  from  Xhn presence  of  the  Lord  God  amongst  the  trees 
of  the  garden. 

Gen.  4  :  16.  And  Cain  went  out  from  the  presence  of  the  Lord,  and 
dwelt  in  the  Land  of  Nod,  on  the  east  of  Eden. 

Exod.  33  :  14,  15.  And  he  (God)  said,  ^\.y  presence  shall  go  with  thee, 
and  I  will  give  thee  rest.  And  he  said  unto  him,  If  thy  presence  go  not 
with  me,  carry  us  not  up  hence. 

Lev.  22  :  3.  Say  unto  them.  Whosoever  he  be  of  all  your  seed  among 
your  generations,  that  goeth  unto  the  holy  things,  which  the  children  of 
Israel  hallow  unto  the  Lord,  having  his  uncleanness  upon  him,  that  soul 
shall  be  cut  off  from  my  presence  :  I  am  the  Lord. 

2  Kings  24  :  20.  For  through  the  anger  of  the  Loi-d  it  came  to  pass  in 
Jerusalem  and  Judah,  until  he  (the  Lord)  had  cast  them  out  from  his 
presence,  that  Zedekiah  rebelled  against  the  king  of  Babylon. 

1  Chron.  IG  :  26,  27.  For  all  the  gods  of  the  people  are  idols  :  but  the 
Lord  made  the  heavens.  Glory  and  honor  are  in  his  presence  ;  strength 
and  gladness  are  in  his  place. 

Verse  33.  Then  shall  the  trees  of  the  wood  sing  out  at  the  presence  of 
the  Lord,  because  he  cometh  to  judge  the  earth. 

2  Chron.  20  :  9.  If  when  evil  cometh  upon  us,  as  the  sword,  judgment, 
or  pestilence,  or  famine,  we  stand  before  this  house,  and  in  thy  presence 
(for  thy  name  is  in  this  house),  and  cry  unto  thee  in  our  afHiction,  then 
thou  wilt  hear  and  help. 

Job  1  :  12.  And  the  Lord  said  unto  Satan,  Behold,  all  that  he  (Job) 
hath  is  in  thy  power  ;  only  upon  himself  put  not  forth  thine  hand.  So 
Satan  went  forth  from  the.  presence  of  the  Lord. 

Job  23  :  1-5.  Therefore  am  I  troubled  at  h\s  presence  ;  when  I  consider, 
I  am  afraid  of  him. 

Ps.  y  :  2,  3.  0  thou  Most  High.  W^hen  mine  enemies  are  turned  back, 
they  shall  fill  and  perish  at  thy  presence. 

Ps.  16  :  11.  Thou  wilt  show  me  the  path  of  life:  in  thy  presence  ig 
♦illness  of  joy  ;  at  thy  right  hand  there  are  pleasui-es  for  evermore; 

Ps.  17:2.     Let  my  sentence  come  forth  from  thy  presence. 

Ps.  51  :  11.  Cast  me  not  away  from  thy  presence;  and  take  not  thy 
Holy  Spirit  from  me. 


260  STAND   BEFORE   THE    LORD,    ETC. 

Ps.  68  :  2.  As  smoke  is  di-iven  away,  so  di-ive  them  away  :  as  Tax 
melteth  before  the  fire,  so  let  the  wicked  perish  at  the  presence  of  God. 

Verse  8.  The  earth  shook,  the  heavens  also  dropped  at  the  presence  of 
God;  even  Sinai  itself  was  moved  at  the  presence  of  God. 

Ps.  05  :  2.     Let  us  come  before  his  presence  with  thanksgiving. 

Ps.  97  :  5.     The  hills  melted  like  was  at  the  presence  oj  the  Lord. 

Ps.  100  :  2.  Serve  the  Lord  with  gladiiess  :  come  before  his  presence 
with  singing. 

Ps.  114  :  7.     Tremble,  thou  earth,  at  the  presence  of  the  Lord. 

Ps.  loU  :  7.  Whither  shall  I  go  from  thy  spirit  ?  or  whither  shall  I  flee 
from  th}'  presence  ? 

Ps.  140  :  13.     The  upright  shall  dwell  in  thy  presence. 

Isa.  64  :  2,  3.  As  when  the  melting  fire  burneth,  the  fire  causeth  the 
waters  to  boil,  to  make  thy  name  known  to  thine  adversaries,  that  the 
nations  may  tremble  at  thy  2}>'esence.  The  mountains  flowed  down  at  thy 
presence. 

Jer.  4  :  26.  I  beheld,  and  lo,  the  fruitful  place  was  a  wilderness,  and 
all  the  cities  thereof  were  broken  down  at  the  presence  of  the  Lord,  and  by 
his  fierce  anger. 

Jer.  5  :  22.  Fear  ye  not  me  ?  saith  the  Lord  :  will  ye  not  tremble  at  my 
presence,  which  have  placed  the  sand  for  the  bound  of  the  sea  by  a  perpet- 
ual decree,  that  it  cannot  pass  away  ? 

Jer.  23  :  39.  Therefore,  behold  I,  even  I,  will  utterly  forget  you,  and  I 
will  forsake  you,  and  the  city  that  I  gave  you  and  your  fathers,  and  cast 
you  out  of  my  presence. 

Jonah  1  :  3.  But  Jonah  rose  up  to  flee  unto  Tarshish  from  the  presence 
of  the  Lord,  and  went  down  to  Joppa  ;  and  he  found  a  ship  going  to  Tar- 
shish :  so  he  paid  tlie  fare  thereof,  and  went  down  into  it,  to  go  with  tliem 
unto  Tarshisli  from  the  presence  of  the  Lord. 

Zeph.  1  :  7.  Hold  thy  peace  at  the  presence  of  the  Lord  God:  for  the 
day  of  the  Lord  is  at  hand  ;  for  the  Lord  hath  prejjared  a  sacrifice,  lie  hath 
bid  his  guests. 

Luke  13  :  26.  Tlicn  shall  ye  begin  to  say.  We  have  eaten  and  drunk  in 
thy  presence,  and  tliou  hast  taught  in  our  streets. 

Acts  3  :  lit.  Repent  ye,  therefore,  and  be  converted,  that  your  sins  may 
be  blotted  out,  when  the  times  of  refreshing  shall  come  from  the  presence 
of  the  Lord. 

1  Cor.  1  :  29.  That  no  flesh  should  glory  in  his  presence  {presence  of 
God). 

2  Thess.  1  :  9.  Who  shall  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  from  the  glory  of  his  power. 


SECTION    II. 

Remarks  on  the  phrases  Stand  before  Gop,  Appkar  before  God,  and 
Presence  of  the  Lord. 

The  passages  which  we  have  collected  togelhcr,  in  Section  1  of 
this  Cliapter,  from  the  Bible,  in  which  those  phrases  occur,  require 
but  very  little  comment.      They  speak  for  themselves.     If  the 


STAND    BKFORE   TUK    LOUD,    ETC.  2G1 

reader  will  carefully  consult  them,  he  will  see  that  tlie  fcllowing 
facts  are  pcrCectly  obvious. 

1.  JMankind  are  frequently  spoken  of  as  standing  before  God, 
appearing  before  God,  and  as  being  in  the  presence  of  God,  when 
no  reference  is  had  to  a  future  world;  and,  when  all  of  this  took 
place  in  the  present  world. 

2.  It  was  a  coMiniou  mode  of  speech  among  tlie  Hebrews,  when 
anything  remarkable  took  place,  or  when  any  particular  interposi- 
tion of  divine  Providence  was  manifest,  to  represent  those  who  saw 
it,  as  standing  before  God,  and  as  being  in  God's  presence. 

3.  It  was  supposed  by  the  Jews  that  God's  presence  was  in  a 
particular  manner  in  the  temple  of  Jcrusiilem,  in  the  city  of  Jeru- 
Balem,  and  in  tlie  land  of  Judea. 

4.  The  Jews  are  spoken  of  as  being  in  God's  presence,  when 
nothing  more  is  meant  than  that  they  were  in  the  enjoyment  of 
their  national  rights  and  privileges  in  the  land  of  Judea.  And 
they  are  spoken  of  as  being  cast  out  from  God's  presence,  when 
nothing  more  is  meant  than  that  they  were  banished  from  the  land 
of  Judea,  from  the  temple  and  holy  city,  and  carried  captives  to 
Bab3lon. 

5.  When,  therefore,  John  saw  in  a  vision,  "  the  dead,  small  and 
great,  stand  before  God,"  Rev.  20 :  12,  it  by  no  means  follows  that 
he  saw  them  literally  stand  before  God ;  nor  that  this  standing 
before  God  took  place  in  another  world. 

6.  When  it  is  said  of  the  Jews  that  they  should  "  be  punished 
with  everlasting  destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power,"  it  does  not  follow  that  they  were  to 
be  punished  in  another  world,  nor  be  banished  from  God's  presence 
there.  The  following  extract  from  Balfour's  Second  Inquiry  will 
present  this  subject  in  its  true  light, 

"  By  the  presence  of  God,  or  presence  of  the  Lord,  in  scripture, 
is  sometimes  meant  his  being  everywhere  present.  Thus,  David 
says,  Ps.  139:  7,  8,  'Whither  shall  I  go  from  thy  Spirit?  Or 
whither  shall  I  flee  from  thy  presence  ?  If  I  ascend  up  into  heaven 
thou  art  there ;  if  I  make  my  bed  in  hell  (sheol),  behold,  thou  art 
there,'  &c.  Admitting,  for  argument's  sake,  that  hell  is  a  place  of 
endless  punishment,  how  could  the  wicked  even  there  be  out  oi' 
God's  presence  ?  Yet,  in  2  Thess.  1  :  9,  the  Jews  are  said  to  .be 
punished  with  everlasting  destruction  from  the  presence  of  tfw. 


262  STAND  BEFORE  THE  LORD,  ETC, 

Lord.  Again  ;  I  find  the  phrase  pi'esence  of  the  Lord,  refers  to 
heaven,  or  the  dwelling-place  of  the  Most  High.  Christ  is  said  to 
have  gone  '  into  heaven,  now  to  appear  in  the  presence  of  God  for 
us.'  Heb.  9 :  24.  And  it  is  said,  Luke  1  :  19,  'I  am  Gabriel, 
that  stand  in  the  presence  of  God.'  But  how  could  the  wicked  be 
punished  with  everlasting  destruction  from  God's  presence  in  this 
sense  ?  For  surely  no  one  will  say  that  they  were  ever  in  heaven, 
and  like  Gabriel  stood  in  the  presence  of  God.  But,  again,  the 
phrase  face  of  God,  or  presence  of  the  Lord,  refers  to  some  places 
where  people  went  to  worship  him,  and  where  he  met  with  and 
manifested  himself  to  them.  Thus  Jacob,  at  Penuel,  Gen.  32  :  30, 
says,  '  I  have  seen  God  face  to  face,  and  my  life  is  preserved.'  See 
Job  1 :  6 — 12,  and  2  :  1 — 7,  for  examples  of  the  same  phrase, 
presence  of  the  Lord.  Unless  there  was  some  particular  place 
where  God  was  manifested  in  the  days  of  Cain,  how  could  it  be 
said,  'and  Cain  went  oni  from  the  presence  of  the  Lord,  and  dwelt 
in  the  land  of  Nod  (or  vagabond,  as  in  the  margin),  in  the  cast  of 
Eden  ? '  Gen.  4:16;  and  verse  14,  it  is  added  by  Cain,  '  Behold, 
thou  hast  driven  me  out  this  day  from  the  face  of  the  earth ;  and 
from  thy  face  shall  I  be  hid.' 

"  It  is  very  evident  that  the  presence  of  the  Lord  was  in  a  pecu- 
liar manner  among  the  children  of  Israel.  See  Ex.  33 :  14 — 17  ; 
compare  Isa.  63:  9,  and  Ps.  51  :  11.  The  tabernacle  in  the  wil- 
derness and  the  temple  at  Jerusalem  were  considered  by  the  Jews 
as  the  peculiar  residence  of  Jehovah.  There  he  abode,  and  there 
they  performed  all  their  religious  services  to  him.  Jehovah  M'as 
the  God  of  the  Jews  ;  their  land  his  land,  and  the  temple  there 
was  considered  the  place  of  his  immediate  presence.  In  the  temple 
at  Jerusalem,  God  is  said  to  dwell  between  the  cherubims.  Ps.  80. 
The  show  bread  placed  there  is  called  '  the  loaves  of  the  presence 
or  faces.'  And,  viewed  in  this  light,  the  following  texts  have  great 
beauty  and  force.  '  Let  us  come  before  his  presence  with  thanks- 
giving, and  make  a  joyful  noise  unto  him  with  psalms.'  'Serve 
the  Lord  with  gladness,  come  before  his  presence  with  singing. 
Glory  and  honor  are  in  his  presence;  strength  and  gladness  are  in 
his  place.'  Ps.  95  :  2,  and  100  :  2  •  1  Cliron.  16  :  27.  But  that 
the  land  of  Judea,  and  particularly  the  temple,  was  considered  by 
the  Jews  as  the  place  of  God's  peculiar  presence,  is  manifest  from 
Jonah  1:3,'  But  Jonah  rose  up  to  flee  unto  Tarshish,  from  tho 


STAND    BEFORE   THE    LORD,    ETC.  263 

presence  of  the  Lord.'  Where  he  believed  the  Lord's  presence  to 
lie.  we  learn  from  chap.  2 :  4,  '  I  am  cast  out  of  thy  si^ht ;  liut  I 
will  look  again  toward  thy  holy  temple.'  In  ^lort,  whether  the 
Jews  were  in  their  own  land,  or  in  captivity,  when  they  prayed  or 
jierformed  acts  of  worship  to  their  God,  their  thoughts  and  their 
IJices  were  directed  towards  their  temple  at  Jerusalem.  See,  in 
proof  of  this,  Dan.  6:  10;   1  Kings  8;   Ps.  5:  7. 

"  But  there  are  still  some  passages  which  deserve  our  particular 
notice,  becau.se  they  clearly  decide  what  is  the  meaning  of  the 
phrase,  presence  of  the  Lord.  The  first  is,  2  Kings  13  :  23, 
'  And  the  Lord  was  gracious  unto  them,  and  had  compassion  on 
them,  because  of  his  covenant  with  Abraham,  Isaac  and  Jacob,  and 
would  not  destroy  them,  neither  cast  them  from  his  presence  as 
yet.''  This  was  spoken  of  the  Jews;  and  just  notice,  that  God 
speaks  of  destroying  them^  and  casting  thevi  from  his  presence. 
What  he  here  says,  that  as  yet,  he  would  not  do  to  this  people,  in 
the  following  passage  we  find  that  he  did  do.  2  Kings  24  :  20, 
'  For  through  the  anger  of  the  Lord  it  came  to  pass  in  Jerusalem 
and  Judah,  until  he  had  cast  them  out  from  his  "presence,  that  Zede- 
kiah  rebelled  against  the  king  of  Babylon.'  The  same  is  repeated, 
Jer.  52 :  3.  God's  presence  was  enjoyed  by  the  Jews  in  Judea, 
and  in  their  temple  service.  To  be  cast  out  of  God's  presence,  is 
to  be  banished  from  Judea  into  captivity,  and  from  all  the  privi- 
leges which  the  Jews  enjoyed  in  their  land,  and  temple  worship. 
Tliis  was  the  same  as  destroying  them.  They  were  thus  destroyed 
or  cast  out  of  God's  presence  for  seventy  years  in  their  captivity  at 
Babylon.  But  they  were  brought  back  from  this  captivity,  and 
again  enjoyed  God's  presence  in  their  own  land.  At  the  time  Paul 
wrote  the  words  in  Thessalonians,  the  time  was  drawing  near  when 
they  were  to  be  again  cast  out  of  God's  presence,  and  dispersed 
among  all  nations.  Paul  adopts  the  very  language  of  the  above 
passages,  used  in  speaking  of  their  former  captivity,  to  describe  the 
judgments  of  God  which  awaited  them  in  their  being  cast  out  of 
their  land,  their  city  and  temple  destroyed,  and  they  destroyed  with 
an  everlasting  destruction  from  the  presence  of  the  Lord.  The 
Jews  now  are  just  as  certainly  destroyed  from  the  presence  of  the 
Lord,  as  they  were  during  the  seventy  years'  captivity  in  Babylon. 
IIow,  then,  can  any  man  afiirm  that  Paul  meant,  by  this  phrase, 
either  annihilation  or  endless  misery  ^    If  the  Scriptures  are  allowed 


264  STAND    BEFORE    TUE    LORD,    ETC. 

to  interpret  themselves,  Paul  only  describes  the  temporal  destruc- 
tion and  banishment  of  the  Jews,  and  in  the  very  language  by  which 
the  prophets  had  described  their  former  punishments.  It  is  added 
by  the  apostle,  'and  from  the  glory  of  his  power j'  or,  as  some  ren- 
der it,  '  his  glorious  power.'  Should  this  be  understood  of  Jehovah, 
the  God  of  Israel,  it  is  certain  his  glorious  power  was  displayed 
among  the  Jews.  Should  it  be  understood  of  Christ,  it  agrees  with 
•what  is  said  of  him ;  for  at  the  destruction  of  Jerusalem  he  is  said 
to  have  come  in  the  glory  of  his  Father ;  and  he  was  then  to  be 
seen  coming  with  power  and  great  glory.  Matt.  16  :  27,  and 
24:  30" 


CHAPTER    XV. 

ON  THE  PHrxASES  KINGDOM  OF  HEAVEN,  KINGDOM 
OF  GOD,  A  KINGDOM,  THE  KINGDOM,  ETC. 


SECTION    I. 


^11  the  passages  in  the  Bible  wherein  the  phrase    Kingdom   op   God 

occurs. 

Dan.  2  :  44.  And  in  the  days  of  these  kings  shall  the  God  of  heaven  set 
up  a  kingdom,  which  shall  never  be  destroyed  :  and  the  kingdom  shall  not 
be  left  to  other  people,  but  it  shall  break  in  pieces  and  consume  all  these 
kingdoms,  and  it  shall  stand  forever. 

Matt.  6  :  33.  But  seek  ye  first  the  kingdom  of  God,  and  his  righteous- 
ness ;  and  all  these  things  [food  and  clothing]  shall  be  added  unto  you. 

Matt.  12  :  28.  _  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then  the 
kini^dom  of  God  is  come  unto  you. 

Matt.  21  :  43.  Therefore,  say  I  unto  you  [the  chief  priests  and  elders], 
The  kingdom  of  God  shall  be  taken  from  you,  and  given  to  a  nation  bring- 
ing forth  the  fruits  thereof 

Mark  1  :  14,  15.  Now,  after  that  John  was  put  in  prison,  Jesus  came 
into  Galilee,  preaching  the  gospel  of  the  kingdom  of  God,  and  saying, 
The  time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand  ,  repent  ye,  and 
believe  the  gospel. 

Mark  10  :  14,  15.  But  when  Jesus  saw  it  [that  his  disciples  rebuked 
them  that  brouglit  little  children  unto  him],  lie  was  much  displeased,  and 
said  unto  them,  Suffer  tlie  little  children  to  come  unto  me,  and  forl)id  them 
not ;  for  of  sucli  is  the  kingdom  of  God.  Verily  I  say  unto  you.  Whosoever 
shall  not  receive  the  kingdom  of  God  as  a  little  child,  he  shall  not  enter 
therein. 

iSIark  12  :  34.  And  when  Jesus  saw  that  he  [the  scribe]  answered  dis- 
creetly, he  said  unto  him.  Thou  art  not  far  from  the  kingdom  of  God.  And 
no  man  after  that  durst  ask  him  any  question. 

McU-k  15  :  43.  Joseph  of  Arimathea,  an  honorable  counsellor,  which 
23 


266  ON    THE    PHRASE    KINGDOM    OV    GOD,  ETC, 

also  Avaited  for  the  kingdo?n.  of  God,  came  and  went  in  boldly  unto  Pilate, 
and  craved  the  body  of  Jesus. 

Luke  4  :  43.  And  he  said  unto  them,  I  must  preach  Ike  kingdom  of 
God  to  other  cities  also  :  for  tlierefore  am  I  sent. 

Luke  6  :  20.  And  he  lifted  up  his  eyes  on  his  disciples,  and  said,  Bles- 
sed be  ye  poor  ;  for  yours  is  ike  kingdom  of  God. 

Luke  y  :  G-.  And  Jesus  said  unto  him,  No  man,  having  put  his  hand 
to  the  plough,  and  looking  back,  is  iit  for  the  kingdom  of  God. 

Luke  10:9.  And  heal  the  sick  that  are  therein  ;  and  say  unto  them. 
The  kingdom  of  God  is  come  nigh  unto  you. 

Verse  11.  Even  the  very  dust  of  your  city,  which  cleaveth  on  us,  we  do 
wipe  oif  against  you  :  notwithstanding,  be  ye  sure  of  this,  that  the  kingdom 
of  God  is  come  nigh  unto  you. 

Luke  13  :  28,  2'J.  There  shall  be  weeping  and  gnashing  of  teeth  when 
ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets,  in  the 
kingdom  of  God,  and  you  yourselves  thrust  out.  And  they  shall  come 
from  the  east,  and  from  tlie  west,  and  from  the  north,  and  from  the  south, 
and  shall  sit  down  in  the  kingdom  of  God. 

Luke  17  :  20,  21.  And  when  he  [Christ]  was  demanded  of  the  Phari- 
sees when  the  kingdom  of  God  should  come,  he  answered  them  and  said. 
The  kingdom  of  God  cometh  not  with  observation  :  neither  sliall  they  say, 
Lo,  here  !  or  lo,  there  !  for  behold,  the  kingdom  of  God  is  within  you. 

Luke  18  :  16,  17.  But  Jesus  called  them  unto  him,  and  stiid.  Suffer 
little  children  to  come  unto  me,  and  forbid  them  not  ;  for  of  such  is  the 
kingdom  of  God.  Verily  I  say  unto  you,  AVhosoever  shall  not  receive  the 
kingdom,  of  God  as  a  little  child,  shall  in  no  wise  enter  therein. 

Verse  2'.).  And  he  said  unto  them,  Verily  I  say  unto  you,  Tliere  is  no 
man  that  hath  left  house,  or  parents,  or  brethren,  or  wife,  or  childi-en,  for 
the  kingdom  of  God's  sake,  who  shall  not  receive  manifold  more  in  thia 
present  time,  and  in  the  world  to  come  life  everlasting. 

Luke  22  :  16.  For  I  say  unto  you,  I  will  not  any  more  eat  thereof  [the 
passover],  until  it  be  fulfilled  in  the  kingdom  of  God. 

John  3  :  3.  Jesus  answered  and  said  unto  him  [Nicodemus],  Verily, 
verily,  I  say  unto  thee.  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God. 

Rom.  14  :  17,  18.  For  the  kingdom  of  God  is  not  meat  and  drink  ;  but 
righteousness  and  peace,  and  joy  in  the  Holy  Ghost.  For  he  that  in  these 
things  [righteousness  and  peace]  serveth  Christ,  is  acceptable  to  God  and 
appi'oved  of  men. 

1  Cor.  4  :  20.     For  the  kingdom  of  God  is  not  in  word,  but  in  power. 

1  Cor.  6  :  9 — 11.  Know  ye  not  that  the  unrighteous  shall  not  inherit 
the  kingdom  of  God  1  Be  not  deceived  ;  neither  fornicators,  nor  idolaters, 
nor  adulterers,  nor  effeminate,  nor  abusers  of  themselves  with  mankind, 
nor  thieves,  nor  covetous,  nor  <lrunkards,  nor  revilcrs,  nor  extortioners, 
shall  inherit  the  kivgdom  of  God.  And  such  were  some  of  you :  but  ye 
are  washed,  but  ye  are  sanctiiied,  but  ye  ai-e  justified  in  the  name  of  the 
Lord  Jesus,  and  by  the  spirit  of  our  God. 

1  Cor.  15  :  50.  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot 
inherit  the  kingdom  of  God ;  neither  doth  corruption  inherit  incorruption. 

Eph.  5  :  5.  F'or  tJiis  ye  know,  that  no  whoremonger,  nor  unclean  per- 
son, nor  covetous  man,  who  is  an  idolater,  hath  any  inheritance  in  the 
kingdom  of  Christ  and.  of  God. 

2  Thess.  1  :  5.  Which  is  a  manifest  token  of  the  righteous  judgment  of 
God,  that  ye  may  be  counted  worthy  of  the  kingdom  of  God,  for  which  ye 
also  suffer. 

Rev.  12  :  10.     And  I  heard  a  loud  voice  saying  in  heaven,  Now  is  coma 


ox    TUE    rnilASE    KINGDOM    OF   GOO,  ETC.  267 

salvation,  and  strength,  and  the  kingdom  of  our  God,  and  the  power  of  his 
Christ  :  lor  tiie  accii.ser  of  our  brethreu  is  cast  dowu,  which  accused  them 
before  our  God  day  and  night. 

Lulve  7  :  28.  For  I  say  unto  you,  Among  those  that  are  born  of  women, 
there  is  not  a  greater  propliet  than  Jolin  the  Baptist  ;  but  he  that  is  least 
in  lite  kiiii^dniii  of  God  is  greater  tlian  lie. 

Luke  8:1.  And  it  came  to  pass  afterward,  that  he  went  throughout 
every  city  and  village,  preaching  and  showing  the  glad  tidings  of /Ae  king- 
dom of  God  ;  and  the  twelve  were  with  him. 

Verses  U,  10.  And  his  disciples  asked  him,  saying.  What  might  this 
parable  be?  And  he  said.  Unto  you  it  is  given  to  know  the  mysteries  of 
the  kingdom  ofG^i:  but  to  others  in  parables:  that  seeing  they  might 
Mot  see,  and  hearing  iiiey  might  not  understand. 

Luke  '.I  :  2.  xVnd  he  sent  them  [his  disciples]  to  preach  the  kingdom  of 
God,  and  to  heal  the  sick. 

Verse  11.  And  the  people,  when  they  knew  it  [that  Christ  had  gone 
into  Bethsaida],  followed  liim  :  and  he  received  them,  and  spake  uuto  them 
oi  the  kingdom  of  God,  and  healeil  them  that  had  need  of  healing. 

Verse  (iO.  .Jesus  said  unto  him  [a  certain  man].  Let  the  dead  bury  their 
dead  ;  but  go  thuu  and  preach  the  kingdom  of  God. 

Verse  t)2.  And  .Jesus  said  unto  him  [another],  No  man  having  put  his 
hand  to  the  plough,  and  looking  back,  is  tit  for  the  kingdom  of  God. 

Luke  lo  :  18—21.  Then  said  he,  Uuto  what  is  the  kingdom  of  God 
like  ?  and  whereunto  shall  I  resemble  it  ?  It  is  like  a  grain  of  mustard- 
seed,  which  a  man  took,  and  cast  into  his  garden  :  and  it  grew,  and  waxed 
a  great  tree  ;  and  the  fowls  of  the  air  lodged  in  the  branches  of  it.  And 
again  he  said,  AVhereunto  shall  I  liken  the  kingdom  of  God  1  It  is  like 
leaven,  which  a  woman  took  and  hid  in  three  measures  of  meal,  tiU  the 
whole  was  leavened. 

Luke  14  :  15.  And  when  one  of  them  that  sat  at  meat  with  him  heard 
these  things,  he  said  unto  him.  Blessed  is  he  that  shall  eat  bread  in  the 
kingdom  of  God. 

Luke  11":  20.  But  if  I  [Christ],  with  the  finger  of  God,  cast  out  devils, 
no  doubt  the  kingdom  of  God  is  come  upon  you. 

Luke  2o  :  50,  51.  And,  behold,  there  was  a  man  named  Joseph,  a  coun- 
cillor ;  and  he  was  a  good  man  and  a  just  (the  same  had  not  consentcil  to 
the  counsel  and  deed  of  them) ;  he  was  of  Arimathea,  a  city  of  the  Jews  ; 
who  also  himself  waited  for  the  kingdom  of  God. 

Luke  21  :  20 — 3o.  And  he  spake  to  them  a  parable :  Behold  the  fig- 
tree,  and  all  the  trees  ;  when  they  now  shoot  forth,  ye  see,  and  know  of 
your  ownselvt's,  that  summer  is  now  nigh  at  hand.  So  likewise  ye,  when 
ye  see  these  things  come  to  pass,  know  ye  that  the  kingdom  of  God  is  nigh 
at  hand.  Verily  I  say  unto  you.  This  generation  shall  not  pass  away  till 
all  be  fulfilled.  Heaven  and  earth  shall  pass  away  ;  but  my  words  shall 
not  pass  away. 

Luke  12  :  31.  But  rather  seek  ye  the  kingdom  of  God ;  and  all  these 
things  [food  and  raiment]  shall  be  added  unto  you. 

Luke  IC)  :  ICi,  17.  The  law  and  the  pr(>i)liets  were  until  Jolin  :  since 
that  time  the  kingdom  of  God  is  preached,  and  every  man  presseth  into  it. 
And  it  is  easier  for  heaven  and  earth  to  pass,  than  one  tittle  of  the  law  to 
fail. 

Acts  8  :  12.  But  when  they  believed  Philip,  preaching  the  things  con- 
cerning </te  kingdom  of  God,  and  the  name  of  Jesus  Christ,  they  were 
baptize<l,  both  men  and  women. 

Acts  28  :  2;>.  And  when  they  had  appointed  him  a  day,  there  came 
many  to  him  into  his  lodging  ;  to  whom  he  expounded  and  testified  the 


268  ON    THE    PHRASE   KINGDOM    OF    GOD,  ETC. 

kingdom  of  God,  persuading  them  concerning  Jesus,  both  out  of  the  law 
of  Moses,  and  out  of  the  projihets,  from  morning  till  evening. 

Verse  31.  Preaching  Ike  kingdom  of  God,  ami  teaching  those  things 
which  concern  the  Lord  Jesus  Christ,  with  all  confidence,  no  man  forbid 
ding  him  [Paul]. 

Acts  1  :  o.  To  whom  also  he  [Christ]  showed  himself  alive  after  hi? 
passion,  by  many  infallible  proofs,  being  seen  of  them  forty  days,  and 
speaking  of  the  things  pertaining  to  the  kingdom  of  God. 

Acts  lU  :  8.  And  he  [Paul]  went  into  the  synagogue,  and  spake  boldly 
for  the  space  of  three  months,  disputing  and  persuading  the  things  concern- 
ing the  kingdom  of  God. 

Acts  14  :  22.  [Paul  and  Barnabas]  confirming  the  souls  of  the  disciples, 
and  exhorting  them  to  continue  in  the  faith,  and  that  we  must,  through 
much  tribulation,  enter  into  the  kingdom  of  God. 

Mark  10  :  2o.  And  Jesus  looked  round  about,  and  saith  unto  his  dis- 
ciples. How  hardly  shaU  they  that  have  riches  enter  into  the  kingdom  of 
God ! 

John  3  :  5.  Jesus  answered.  Verily,  verily,  I  say  unto  thee  [Nicode 
mus] ,  Except  a  man  be  born  of  water,  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God. 

Col.  4:11.  These  only  are  my  fellow-workers  unto  the  kingdom  of 
God,  which  have  been  a  comfort  unto  me. 

Matt.  21  :  31.  The  publicans  and  the  harlots  go  into  the  kingdom  of 
God  before  you. 


SECTION    II. 

All  the  passages  in  the  Bible  wherein  the  phrase  Kingdom  of  Heaveh 

occurs. 

Matt.  3:1,2.  In  those  days  came  John  the  Baptist,  preaching  in  the 
wildei-ness  of  Judea.  And  saying.  Repent  ye  :  for  the  kingdom  of  heaven 
is  at  hand. 

Matt.  4:17.  From  that  time  [when  he  had  left  Nazareth  and  dwelt  in 
Capernaum  after  .John's  imprisonment],  Jesus  began  to  preach,  and  to  say, 
Repent :   for  the  kingdom  of  heaven  is  at  hand. 

Matt.  10  :  7.  And  as  ye  go  [his  disciples],  preach,  saying,  The  kingdom 
of  hcdi'en  is  at  hand. 

Matt.  5  :  3.  Blessed  are  the  poor  in  spirit :  for  theirs  is  the  kingdom  of 
heaven. 

Verse  10.  Blessed  are  they  which  are  persecuted  for  righteousness'  sake  : 
for  theirs  is  the  kingdom  of  heaven. 

Ver.se  I'J.  Whosoever,  therefore,  shall  break  one  of  these  least  command- 
ments, and  shall  teacli  men  so,  he  shall  be  called  the  least  in  the  kingdom 
of  heaven  :  but  whosoever  shall  do  and  teach  them,  the  same  shall  be  called 
great  in  the  kingdom  of  heaven. 

Verse  20.  For  I  say  unto  you,  That  except  your  righteousness  shall 
exceed  the  righteousness  of  the  Scribes  and  Pharisees,  ye  shall  in  no  case 
enter  into  the  kingdom  of  heaven. 

Matt.  7  :  21.  Not  every  one  tliat  saith  unto  me.  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven  ;  but  he  that  doeth  the  will  of  my  Father  which 
is  in  heaven. 


ON    THE    rilRASE    KINGDOM    OF    GOD,  ETC.  269 

Ilntt.  8  :  11,  12.  And  I  sny  unto  yon.  That  many  sliall  come  from  the 
cast  ami  west,  ami  shall  sit  down  with  Alir.iliaiii,  ami  Isaac,  and  Jacob,  in 
the  kitif;doin  of  heaven:  but  the  children  of  the  kingdom  shall  be  cast  out 
into  outer  darkness  :  tiierc  shall  bo  weeping  and  gnashing  of  teeth. 

Matt.  11  :  11,12.  Verily  I  say  unto  you,  Among  them  that  arc  born  of 
■women,  there  hatli  not  risen  a  greater  than  John  the  Baptist :  notwith- 
standing, ho  that  Is  least  in  the  kingdom  of  heaven  is  greater  than  he. 
And  fnim  the  ilays  of  John  the  Baptist  until  now,  the  kingdom  of  heaven 
surt'ereth  violence,  and  tlie  vicileut  take  it  by  force. 

Matt,  lo  :  11.  lie  answered,  and  said  unto  them  [his  disciples] ,  Because 
it  is  given  unto  you  to  know  the  mysteries  of  the  kingdom  of  heaven,  but  to 
them  it  is  not  given. 

Verses  24,  25.  Another  parable  put  he  forth  unto  them,  saying.  The 
kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good  seed  in  his 
tield  :  hut  while  men  slept,  his  enemy  came  and  sowed  tares  among  the 
wheat,  and  went  his  way. 

Verse  ol.  Another  parable  put  he  forth  unto  them,  saying.  The  king- 
dom of  heaven  is  like  to  a  grain  of  mustard-seed,  which  a  man  took  and 
sowed  in  his  field. 

Verse  33.  Another  parable  spake  he  unto  them  ;  The  kingdom  of 
heaven  is  like  unto  leaven,  which  a  woman  took,  and  hid  in  three  measures 
of  meal,  till  the  whole  was  leavened. 

Verses  44,  45.  Again,  The  kingdom  of  heaven  is  like  unto  treasure  hid 
in  a  tielil  ;  the  which  when  a  man  liatli  found  he  hideth,  and  for  joy  thereof 
goeth  andselletb  all  that  he  hath,  and  buyeth  that  field.  Again,  The  king- 
dom of  heaven  is  like  unto  a  merchant-man  seeking  goodly  peails. 

Verses  47,  48.  Again,  The  kingdom  of  heaven  is  like  unto  a  net  that  was 
cast  into  the  sea,  and  gathered  of  every  kind  :  which,  when  it  was  full, 
they  drew  to  shore,  and  sat  down,  and  gathered  the  good  into  vessels,  but 
cast  the  bad  away. 

Verse  52.  Then  said  he  unto  them,  Therefoi-e  every  scribe  which  is 
instructed  into  the  kingdom  of  heaven,  is  like  unto  a  man  that  is  an  house- 
holder, which  bringeth  forth  out  of  his  treasure  things  new  and  old. 

Matt.  IG  :  lU.  And  I  will  give  unto  thee  [Peter]  the  keys  of  the  king- 
dom of  heaven  :  and  whatsoever  thou  shalt  bind  on  earth  shall  be  bound 
in  heaven  ;  and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in 
heaven. 

Matt.  18  :  1 — 3.  At  the  same  time  came  the  disciples  unto  Jesus,  say- 
ing, Who  is  the  greatest  in  the  kingdom  of  heaven  1  And  Jesus  called  a 
little  child  unto  him,  and  set  him  in  the  midst  of  them,  ami  said,  Verily  I 
say  unto  you.  Except  ye  be  converted,  and  become  as  little  children,  ye 
shall  not  enter  into  the  kingdom  of  heaven. 

Verse  23.  Therefore  is  the  kingdom  of  heaven  likened  unto  a  certain 
king,  which  would  take  account  of  his  servants. 

Matt.  20  :  1.  For  the  kingdom  of  heaven  is  like  unto  a  man  that  is  an 
householder,  which  went  out  early  in  the  morning  to  hire  laborers  into  his 
vinej'ard. 

Mitt.  22  :  1 — 3.  And  .Jesus  answered,  and  spake  unto  them  again,  by 
parables,  and  said.  The  kingdom  of  heaven  is  like  unto  a  certain  king, 
which  made  a  marriage  for  his  son,  and  sent  forth  his  servants  to  call 
them  that  were  bidden  to  the  wedding  ;  and  they  would  not  come. 

M.vtt.  23  :  13.  But  woe  unto  you.  Scribes  and  Pharisees,  hypocrites! 
for  ye  shut  up  the  kingdom  of  heaven  against  men  :  for  ye  neither  go 
in  yourselves,  neither  suffer  ye  them  that  are  entering  to  go  in. 

Matt.  25  :  1.  Then  shall  the  kingdom,  of  heaven  be  likened  unto  ten 
virgins  which  took  their  lamps,  and  went  forth  to  meet  the  bridegroom 

23* 


270         ON  THE  PHRASE  KINGDOM  OF  GOD,  ETC. 

Verse  14,  For  the  kingdom  of  heaven  is  as  a  man  travelling  into  a 
far  country,  who  called  his  own  servants,  and  delivered  unto  them  hia 
goods 


SECTION    III. 

Those  passages  in  the  Bible  wherein  the  phrases  The  Kingdom,  A  KiNa« 

DOM,    EVEKLASTING    KINGDOM,    etC,    OCCUr. 

Dan.  7  :  27.  And  the  kingdom  and  dominion,  and  the  greatness  of  the 
kingdom  under  the  whole  heaven,  shall  be  given  to  the  people  of  the  saints 
of  the  Most  High,  ivhose  kingdom  is  a7i  everlasting  kingdom,  and  all  do- 
minions shall  serve  and  obey  him. 

Matt.  13  :  19.  AVhen  any  one  heareth  the  woixl  of  the  kingdom,  and 
understandeth  it  not,  then  cometh  the  wicked  one,  and  casteth  away  that 
which  was  sown  in  his  heart.  This  is  he  which  received  seed  by  the  way- 
Bide. 

Verse  38.  The  field  is  the  world  ;  the  good  seed  are  tlie  children  of  the 
kingdom;  but  the  tares  ai-e  the  children  of  the  wicked  one. 

Matt,  25  :  34.  Then  shall  the  King  say  unto  them  on  his  right  hand. 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  fo-  you  from 
the  foundation  of  the  world. 

Mark  11  :  10.  Blessed  be  the  kingdom  of  our  father  David,  that  cometh 
in  the  name  of  the  Lord  :  hosanna  in  the  highest. 

Luke  12:  31,  32.  But  rather  seek  ye  the  kingdom  of  God  ;  and  all 
these  things  [food  and  raiment]  shall  be  added  unto  you.  Fear  not,  little 
flock  ;  for  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom. 

Luke  19  :  12.  He  said,  therefore,  A  certain  nobleman  went  into  a  far 
country,  to  I'eceive  for  himself  a  kingdom,  and  to  return. 

Luke  22  :  29.  And  I  [Christ],  appoint  unto  you  a  kingdom,  as  my 
Father  hath  appointed  unto  me. 

John  18  :  36.  Jesus  answered.  My  kingdom  is  not  of  this  world. 
If  my  kingdom  were  of  this  world,  tliun  would  my  servants  fight,  that  I 
should  not  be  delivered  to  the  Jews  ;  but  now  is  my  kingdom  not  from 
hence. 

1  Cor.  15  :  24.  Then  cometh  the  end  when  he  [Christ]  shall  have  deliv- 
ered up  the  kingdom  to  God,  even  the  Father  :  when  he  shall  have  put 
down  all  rule,  and  all  authority,  and  power. 

Col.  1:13.  Who  hath  delivered  us  from  the  power  of  darkness,  and 
hath  translated  us  into  the  kinfj^dom,  of  his  dear  Son. 

2  Tim.  4  :  18.  And  the  Lord  shall  deliver  me  from  every  evil  work,  and 
will  preserve  me  unto  his  heavenly  kingdom  :  to  whom  be  glory  forever  and 
ever.  Amen. 

Heb.  12  :  28.  Wherefore,  we  receiving  a  kingdom  which  cannot  be 
move<l,  let  us  have  grace,  whereby  we  may  serve  God  acceptably,  with 
reverence  and  godly  fear. 

James  2  :  5.  Hearken,  my  beloved  brethren,  Hath  not  God  chosen  the 
poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom  which  he  hath 
promised  to  tliem  that  love  him  ? 

2  Pet.  1:11.  For  so  an  entrance  shall  be  ministered  unto  you  abund- 
antly into  the  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 

Rev.  1     9.     I  John,  who  also  am  your  brother,  and  companion  in  trib- 


ON  TUE  PHRASE  KINGDOM  OF  GOD,  ETC.         271 

ul;i<ion,  and  in  Ihc  kinp;(Iom  and  patience  of  Jesus  Christ,  was  in  tlie  islo 
that  is  called  Patnius,  for  the  word  of  God,  and  for  the  testimony  of  Jesus 
Chiist. 

llev.  11  :  15.  And  the  seventh  aiij^el  sounded  ;  and  there  were  great 
voices  in  heaven,  saying.  The  kini^</oms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  bis  Christ ;  and  he  shall  reign  foi'ever  and 
ever. 


SECTION    IV. 

Remarks  on  the  phrases  Kingdom  of  God,  Kingdom  of  Heaven,  etc. 

By  exaniining  all  the  passages  in  Sections  I.,  II.  and  III.,  of  this 
Chapter,  it  will  be  seen, 

1.  That  the  phrases  kingdom  of  God  and  kingdom  of  heaven  are 
perfectly  synonymous  in  their  meaning.  This  is  proved  by  the  fact 
that  they  are  used  interchangeably  by  the  inspired  writers.  Tliat 
is,  what  is  signified  by  one  by  the  phrase  kingdom  of  God,  is  signi- 
fied by  the  other  by  the  phrase  kingdom  of  heaven.  Compare  Matt. 
4  :  17  with  Mark  1 :  14,  15,  and  Matt.  5  :  3  with  Luke  6  :  20, 
and  Matt.  8 :  11  with  Luke  13 :  28,  29,  and  Matt.  18 :  3  with 
Mark  10  :  15. 

2.  The  phrases,  a  kingdom,  the  kingdom,  everlasting  kingdom, 
&c.,  are  used  to  signify  the  same  as  the  phrases,  kingdom  of  God, 
and  kingdom  of  heaven.  This  is  so  obvious  that  it  requires  no 
proof. 

That  the  phrases  are  used  to  signify  the  reign  of  the  Messiah,  or 
Gospel  dispensation,  is  evident  from  the  following  facts  : 

1.  This  kingdom  is  called  Christ's  kingdom.  Luke  22  :  29,  and 
John  18  :  36.  In  this  last  text  Christ  says,  "  My  kingdom  is  not 
of  this  world."  It  might  not  be  of  this  world,  and  yet  be  in  this 
world.  It  is  a  spiritual  kingdom,  and  partakes  not  of  the  nature 
of  any  earthly  kingdom  ever  established  among  men.  Hence,  it  is 
not  of  this  loorld,  although  it  is  in  this  world. 

2.  It  is  called  the  kingdom  of  God,  and  of  heaven,  because,  in  a 
primary  sense,  it  is  God's  rule  and  reign  in  the  earth,  by  the  power 
and  influence  of  his  truth.  The  word  kingdom  signifies  reign,  rule, 
authority  and  power.  As  God  reigns,  rules  and  governs  men,  under 
the  Gospel  dispensation,  through  the  instrumentality  of  Jesus  Christ, 


272  ON    THE   PHRASE    KINGDOM    OF    GOD,    ETC. 

hence,  this  kingdom  is  called,  in  a  secondary  sense,  the  kingdom  of 
Christ. 

3.  This  kingdom  is  spoken  of  as  having  been,  at  the  time  of  the 
commencement  of  the  ministry  of  John  the  Baptist  and  Jesus 
Christ,  near  at  hand.  Matt.  3  :  1,  2  ;  4  :  17,  and  Mark  1 :  14. 
15.  It  was  not,  therefore,  a  great  way  off,  nor  in  the  future  and 
invisible  world  ;  but  it  was  about  to  be  established  in  the  earth,  in 
accordance  with  the  prediction  of  the  prophet  Daniel.  See  Daniel 
2:  44. 

4.  It  is  spoken  of  as  having,  in  the  days  of  Christ  and  his  apostles, 
come  nigh  iinto  the  people.     Luke  10  :  9,  11. 

5.  Persons  are  spoken  of  as  being  not  far  from  the  kingdom  of 
God.     Mark  12  :  34. 

6.  It  is  spoken  of  as  having  actually  come  to  the  people  in  the 
days  of  Jesus  Christ.     Matt.  12  :  28  ;  Luke  17  :  21,  and  11 :  20. 

7.  Persons  are  spoken  of  as  pressing  into,  entering  into,  and  as 
actually  being  in  this  kingdom.  Matt.  5  :  3,  10,  and  23 :  13  ; 
Luke  6 :  20,  and  16 :  16  ;  Col.  1 :  13  j  Heb.  12 :  28,  and  Rev. 
1 :  9.  All  of  these  persons  were  alive  and  on  the  earth.  Hence, 
this  kingdom  must  have  been  in  this  world. 

8.  Food  and  raiment  are  promised  to  individuals  after  they  have 
entered  into  this  kingdom.  Matt.  6 :  33;  Luke  12:  31,  And 
persons  are  spoken  of  as  eating  bread  in  the  kingdom  of  God.  Luke 
14 :  15.  But,  certainly,  food  and  clothing  will  not  be  needed  in 
the  resurrection  world,  nor  will  bread  be  partaken  of  there. 

9.  People  are  spoken  of  as  coming  from  the  east,  and  from  the 
west,  from  the  north,  and  from  the  south,  and  sitting  down  in  the 
kingdom  of  God.  Luke  13  :  29 ;  Matt.  8  :  11.  But,  surely, 
this  is  not  to  take  place  in  the  future  world.  Dr.  Whitby  says  oa 
tliese  texts,  "  To  lie  down  with  Abraham,  Isaac  and  Jacob,  in  the 
kingdom  of  heaven,  doth  not  sig?iify  to  enjoy  everlasting  happi- 
ness in  heaven  with  them,  but  only  to  become  the  sons  of  Abraham. 
by  faith.  Gal.  3 :  7,  and  so  to  be  blessed  with  faithful  Abraham, 
verse  9,  to  have  the  blessing  of  Abraham  coming  on  them,  that  they 
may  receive  the  promise  of  the  Spirit,  verse  14,  tlirough  faith  in 
Christ,  to  be  the  seed  of  Abraham  and  heirs  according  to  the  prom- 
ise, verse  29,  viz.,  the  promise  made  to  Abraham,  Gon.  12 :  3, 
renewed  to  Isaac,  Gen.  20  :  4,  and  confirmed  to  Jacob,  Gen.  28  ■ 
14,  and  to  be  according  to  Isaac,  the  children  of  promise.  Gal.  4  • 


ON    Tllli:    PHRASE    KINGDOM    OF    GOD,    ETC.  273 

28.  This,  says  Christ,  shall  be  the  blessing  of  the  believing  Gen- 
tiles ;  they  shall  be  sons  of  Abraham,  and  heirs  of  the  promises 
made  to  the  patriarchs,  and  mentioned  by  all  the  holy  prophets  of 
the  Old  Testament;  whereas,  the  unbelieving  Jews,  wanting  the 
faith  of  Abraham,  shall  be  deprived  of  the  blessings  promised  to  his 
seed  ;  for  they  who  seek  to  enter,  and  shall  not  be  able,  because  the 
Master  has  shut  to  his  door,  Luke  13  :  24,  25,  are  those  Jews  who 
sought  for  righteousness  by  the  works  of  the  law  and  not  by  faith, 
and,  therefore,  found  it  not,  Rom.  9  :  81,  32,  and  6  :  7,  who  entered 
not  into  the  rest  prepared  for  them,  by  reason  of  their  unbelief,  Ileb. 
3 :  18,  19  ;  4 :  2,  and  5  :  8,  from  whom  the  kingdom  of  God  was 
taken  away,  Matt.  21  :  43." 

10.  It  is  said  of  this  kingdom,  that  it  should  be  taken  from  the 
Jews  and  given  to  a  nation  bringing  forth  the  fruits  thereof.  IMatt. 
21 :  43.  The  blessings  and  privileges  of  the  Messiah's  reign,  or 
the  Gospel  dispensation,  were  designed  for  the  Jews ;  but  they 
I'cjected  their  Messiah,  judged  themselves  "unworthy  of  everlasting 
life,  and,  lo,"  the  apostles  "  turned  to  the  Gentiles." 

11.  It  is  said  of  the  children  of  this  kingdom,  that  they  should 
be  cast  out  of  it.  Luke  13  :  28,  and  Matt.  8  :  12.  But  is  it  to 
be  believed  that  the  children  of  the  kingdom  of  immortal  glory  and 
blessedness  are  to  be  cast  out  ? 

12.  It  is  represented  that  the  commandments  of  God  are  to  be 
kept,  and  broken,  and  taught  in  this  kingdom.  Matt.  5  :  19.  But, 
certainly,  we  are  not  to  understand  that  these  things  are  to  take 
place  in  another  world  ! 

13.  This  kingdom  is  compared  to  a  man  who  sowed  good  seed  in 
his  field,  but,  while  men  slept,  his  enemy  came  and  sowed  tares. 
IMatt.  13  :  24 — 30.  But  is  the  kingdom  of  immortal  glory  a  place 
where  good  and  bad  seed  will  be  sown  ?  and  where  tares  will  grow 
amongst  the  wheat  ?  It  is  compared  to  a  grain  of  mustard  seed, 
which  a  man  took  and  sowed  in  his  field,  which  grew  and  became  a 
great  tree,  so  that  the  fowls  of  the  air  lodged  in  its  branches. 
Matt.  13:  31,32,  and  Luke  13:  18.  Also  to  leaven,  which  a 
woman  took  and  hid  in  three  measures  of  meal,  until  the  whole  was 
leavened.  Mitt.  13:  33.  These  comparisons  were  designed  to 
illustrate  the  growth,  and  progress,  and  spread,  and  extension,  of 
this  kingdom.  If  we  understand  it  of  a  kingdom  in  another  world, 
we  can  see  no  propriety  in  these  comparisons  ;  but  if  we  understand 


274  ON    THE    PHRASE    KINGDOM    OF   GOD,    ETC. 

it  of  Christ's  kingdom  on  earth,  all  is  plain  and  easy  of  compreh  en- 
sion.  Again,  it  is  likened  unto  a  net  which  was  cast  into  the  sea, 
and  gathered  fishes  of  every  kind,  both  good  and  bad.  Matt.  13  : 
47,  48.  But  who  believes  that  both  good  and  bad  men,  as  such, 
are  to  be  gathered  into  God's  kingdom  in  another  world  ?  It  is 
also  likened  to  a  householder,  who  went  to  hire  laborers  in  his  vine- 
yard, Matt.  20  :  1 ;  to  a  king  which  made  a  marriage  for  his  son, 
Matt.  22 :  2,  3,  and  to  ten  virgins,  five  of  whom  were  wise  and  five 
foolish.  Matt.  25 :  1.  But,  certainly,  we  are  not  to  suppose  that 
anything  like  vineyards,  or  laborers  in  vineyards,  will  exist  in  the 
immortal  world  !  Nor  that  weddings  will  take  place  there,  nor 
that  one-half  of  the  inhabitants  of  heaven  will  be  wise,  and  the  other 
half  fools ! 

14.  It  is  said  of  Christ,  that  he  should  gather  out  of  his  kingdom 
all  things  that  offended,  and  those  that  did  iniquity.  Matt.  18  :  41. 
But  who  believes  that  offences  will  be  committed,  or  that  iniquity 
will  be  practised  in  the  spiritual  kingdom  on  high  ? 

15.  Christ  assured  his  disciples  that  some  of  them  would  live  to 
see  the  kingdom  of  God  come  with  power  :  Mark  9:  1 ;  Luke  21 : 
31.  We  here  remark  that  the  kingdom  of  God  commenced  when 
John  and  Christ  commenced  their  ministry  ;  but  it  existed  only  in 
its  incipient  stages.  It  was  not  fully  and  permanently  established 
in  the  world  until  the  power  of  the  holy  people  was  scattered,  and 
the  city  and  temple  of  Jerusalem  was  destroyed.  Like  the  grain 
of  mustard  seed,  it  was  to  spring  forth  and  grow  until  it  should 
extend  itself  so  as  to  afford  protection  and  shelter  to  all  who  became 
its  subjects.  And  it  is  to  continue  to  increase  and  extend,  until, 
like  the  leaven  which  a  woman  hid  in  three  measures  of  meal,  the 
whole  mass  of  mankind  are  to  be  leavened  by  its  influence. 

16.  This  kingdom  is  never  defined,  by  the  inspired  writers,  to 
signify  the  kingdom  of  immortal  glory.  It  will  not  be  disputed 
tliat  Jesus  Christ  and  Paul  understood  all  about  this  kingdom. 
Let  us  see,  then,  how  they  define  it.  In  Luke  17:  20,  21,  we 
read  as  follows,  "  And  when  he  [Christ]  was  demanded  of  the  Phar- 
isees when  the  kingdom  of  God  should  come,  he  answered  them  and 
said,  The  kingdom  of  God  coineth"  [here  we  see  it  was  something 
wliich  was  covnng  to  the  'people,  not  something  which  thoy  were 
going  toj.  "The  kingdom  of  God  cometh  not  with  olserration''^ 
[that  is,  it  cannot  be  seen,  it  is  spiritual]  ;  "  neither  shall  they  say, 


ON  THE  PHRASE  KINGDOM  OF  GOD,  KTC.         275 

Lo  here,  or  Lo  there  "  [that  is,  it  is  not  located  in  any  particular 
place],  "  for,  behold,  tlie  kiiii^doiii  of  God  is  wk/iiri  you.''''  In  llo- 
mans  14 :  17,  Paul  says,  "  For  the  kingdom  of  God  is  not  meat 
and  drink ;  but  rightemisness  and  peace,  and  joy  in  the  Holy 
Ghost."  Here  the  apostle  tells  us  what  it  is  not,  and  also  what  it 
is.  It  is  not  anything  which  can  be  ate  or  drank  ;  but  it  is  right- 
eousness, peace  and  joy.  It  matters  not,  then,  whether  it  is  above 
or  below,  east,  west,  north  or  south  ;  in  this  world,  or  another ;  in 
time,  or  in  eternity ;  wherever  you  find  righteousness,  peace  and 
joy,  there  is  the  kingdom  of  God. 

17.  This  kingdom  cannot  be  inherited  nor  enjoyed  by  the  un- 
righteous, nor  by  fornicators,  nor  idolaters,  nor  adulterers,  nor  effem- 
inate, nor  abusers  of  themselves  with  mankind,  nor  thieves,  nor 
covetous,  nor  drunkards,  nor  revilers,  nor  extortioners.  1  Cor.  6  : 
9,  10.  None  of  these  characters,  as  such,  can  possibly  enjoy  this 
kingdom  ;  for  they  are  destitute  of  righteousness,  and  this  kingdom 
is  a  kingdom  of  righteousness.  They  are  destitute  of  peace,  and 
this  kingdom  is  a  kingdom  of  peace.  They  are  destitute  of  joy, 
and  this  kingdom  is  a  kingdom  of  joy.  But  thousands  of  these 
characters  have  been  cleansed  from  their  filthiness,  and  have  entered 
into  the  enjoyment  of  this  kingdom.  In  verse  11,  the  apostle  says, 
"  And  such  were  some  of  you  :  but  ye  are  washed,  ye  are  sancti- 
fied'," &c. 

18.  No  man  can  enjoy  this  kingdom  until  he  is  made  acquainted 
with, and  believes  understandingly,  the  truths  of  the  Gospel.  Jesus 
says,  John  3 :  3,  "  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  The  phrase,  "  born  again,"  was  one  in  common 
use,  among  the  Jews,  to  signify  conversion  from  error  to  truth.  It 
was  used  in  the  same  sense  by  our  Lord.  Unless,  therefore,  those 
who  are  in  error  are  converted  from  their  errors,  both  of  belief  and 
practice,  they  cannot  enter  into  the  enjoyment  of  this  kingdom,  for 
it  is  a  kingdom  of  truth. 

19.  This  kingdom,  or  reign  of  Christ,  is  finally  to  end.  But  not 
until  Christ  has  brought  all  intelligent  creatures  to  liow  the  knee  to 
him,  and  to  confess  him  Lord.  Not  until  he  has  subdued  and  recon- 
ciled all  things  to  God.  Eph.  1:  9,  10;  Phil.  2:  9—11;  Col, 
1 :  19,  20.  And  in  1  Cor.  15  :  24,  Paul  says, '"  Then  conieth  the 
e/id,  when  he  shall  have  delivered  up  the  kingdom  to  God,  even 
the  Father."     If  the  reader  will  consult  the  whole  of  the  fifteenth 


276  ON   THE    PHRASE    KINGDOM    OF    GOD,    ETC. 

chapter  of  1st  Corinthians,  he  will  see  that  this  delivering  up  of  the 
kingdom  is  not  to  take  place  until  after  the  resurrection  of  all  the 
dead  from  corruption,  weakness  and  dishonor,  to  incorruption,  power 
and  glory,  and  the  change  of  all  the  living  from  mortal  to  immor- 
tality. Death  is  to  be  annihilated  and  swallowed  up  in  victory ; 
and  his  sting,  which  is  sin,  is  to  be  destroyed.  Christ  himself  is  tc 
become  subject  to  God,  and  God  is  to  become  all  in  all. 


CHAPTER    XVI. 

THE   SCEIPTUPvE  USAGE   OF  THE 
PHIUSE  ETEllNAL  LIFE,  ETC. 


SECTION   r. 
/  I  .he  passages  in  the  Bible  wherein  the  phrase  Eternal  Life  occurs 

Mitt.  19  :  16.  And  behold,  one  came  and  said  unto  him,  Good  Master, 
what  good  thing  shall  I  do,  that  I  may  have  eternal  life  ? 

Mark  10  :  17.  And,  when  he  was  gone  forth  into  the  way,  there  came 
one  running,  and  kneeled  to  him,  and  asked  him,  Good  Master,  what  shall 
I  do  that  I  may  inherit  eternal  life  ? 

Luke  10 :  25.  And,  behold,  a  certain  lawyer  stood  up,  and  tempted 
him,  saying,  Master,  what  shall  I  do  to  inherit  eternal  life  ? 

Luke  18  :  18.  And  a  certain  ruler  asked  him,  saying,  Good  Master, 
what  shall  I  do  to  inherit  eternal  life  ? 

Matt.  25  :  4G.  And  these  shall  go  away  into  everlasting  punishment : 
but  the  righteous  into  life  eternal. 

Mark  10  :  30.  But  he  [that  hath  left  father,  mother,  wife,  children, 
&c.]  shall  receive  an  hundred-fold  now  in  this  time,  houses,  and  brethren, 
and  sisters,  and  mothers,  and  children,  and  lands,  with  persecutions  ;  and 
in  the  world  to  come,  eternal  life. 

John  8  :  15.  That  whosoever  believeth  in  him  [the  Son  of  Man],  should 
not  perish,  but  have  eternal  life. 

John  4  :  36.  And  lie  tliat  reapcth  receiveth  wages,  and  gathoreth  fruit 
unto  eternal  life  ;  that  both  he  that  soweth  and  he  that  reapeth  may  re- 
ioice  together. 

John  5  :  30.  Search  the  Scriptures  ;  for  in  them  ye  think  ye  have  eter- 
nal life  :  and  they  are  they  which  testify  of  me. 

John  6  :  54.  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eter- 
nal life  ;  and  I  will  raise  liim  up  at  the  last  day. 

Verse  68.  Then  Simon  Peter  answered  him.  Lord,  to  whom  shall  we  go? 
thou  hast  the  words  o{  eternal  life. 

John  10  :  28.  And  I  give  unto  tliem  [Christ's  sheep]  eternal  life  ;  and 
they  shall  never  perish,  neither  shall  any  pluck  them  out  of  my  hand. 

24 


278  ETERNAL    LIFE,    EVERLASTING    LIFE,    ETC. 

John  12  :  25.  He  that  lovcth  his  life  shall  lose  it ;  and  he  that  hateth 
his  life  in  this  world,  sliall  keep  it  unto  life  eternal. 

Jolin  17  :  2,  3.  As  thou  hast  given  him  [Christ]  power  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many  as  thou  hast  given  him.  And 
this  is  life  eternal,  that  tliey  might  know  thee  the  only  true  God,  and  Jesus 
Christ,  whom  thou  hast  sent. 

Acts  13  :  48.  And  when  tlie  Gentiles  heard  this,  they  were  glad,  and 
glorified  the  word  of  the  Lord  :  and  as  many  as  were  ordained  to  eternal 
life,  believed. 

Rom.  2:7.  To  them  who,  by  patient  continuance  in  well-doing,  seek 
for  glory,  and  honor,  and  immortality  ;  eternal  life. 

Rom  5  :  21.  That  as  sin  hath  reigned  unto  death,  even  so  might  grace 
reign  through  righteousness  unto  eternal  life,  by  Jesus  Clirist  our  Lord. 

Rom.  G  :  23.  For  the  wages  of  sin  is  death  :  but  the  gift  of  God  is  eter- 
nal life,  through  Jesus  Christ  our  Lord. 

1  Tim.  6  :  12.  Fight  the  good  fight  of  faith,  lay  hold  on  eternal  life, 
whcreunto  thou  art  also  called,  and  hast  professed  a  good  profession  before 
many  witnesses. 

Titus  1  :  2.  In  hope  of  eternal  life,  which  God,  that  cannot  lie,  promised 
before  the  world  began. 

Titus  3  :  7.  That  being  justified  by  his  grace,  we  should  be  made  heirs 
according  to  the  hope  of  eternal  life. 

1  John  1  :  2.  For  the  life  was  manifested,  and  we  have  seen  it,  and  bear 
witness,  and  show  unto  you  that  eternal  life  which  was  with  the  Father, 
and  was  manifested  unto  us. 

1  John  2  :  25.  And  this  is  the  promise  that  he  hath  prcmsed  us,  even 
eternal  life. 

1  Jolin  8:15.  Whosoever  hateth  his  brother,  is  a  murderer :  and  ye 
know  that  no  murderer  hath  eternal  life  abiding  in  him. 

1  John  5:11.  And  this  is  the  record  that  God  hath  given  to  us  eternal 
life  ;  and  this  life  is  in  his  Son. 

Verse  13.  These  things  have  I  written  unto  you  that  believe  on  the  name 
of  the  Son  of  God  ;  that  ye  may  know  that  ye  have  eternal  life,  and  that  ye 
may  believe  on  the  name  of  the  Son  of  God. 

Verse  20.  And  we  know  that  the  Son  of  God  is  come,  and  hath  given  us 
an  understanding,  that  we  may  know  him  that  is  true  ;  and  we  are  in  him 
that  is  true,  even  in  his  Son  Jesus  Christ.  This  is  the  true  God,  and  eter- 
nal life. 

Judc  1  :  21.  Keep  yourselves  in  the  love  of  God,  looking  for  the  aercy 
of  our  Lord  Jesus  Christ  unto  eternal  life. 


SECTION    II. 

Jill  the  passages  in  the  Bible  in  which  the  phrase  Everlasting   Iifb 

occurs. 

Dan.  12:2.  And  many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt. 

M-.itt.  10  :  20.  And  every  one  that  hath  forsaken  houses,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands,  lor  my  name's 
Bake,  shall  receive  an  hundred-fold,  and  shall  inherit  everlasting  life. 


ETERNAL    LIFE,    EVERLASTING    LIFE,    ETC.  279 

Luke  18  :  30.  Who  shall  receive  manifold  more  in  this  present  time, 
iiid  in  tlie  world  to  come  life  everlasting. 

.John  ij  :  10.  For  God  so  loved  the  world  that  he  gave  his  only  begotten 
Bon,  that  whosoever  believeth  iu  hiui,  should  not  perish,  but  have  eceriast 
ing  life. 

John  4  :  14.  But  whosoever  drinketh  of  the  water  that  I  shall  give  him, 
ahall  never  thirst  ;  but  the  water  that  I  shall  give  him,  shall  be  in  him  a 
Well  of  water  springing  up  into  everlasting  life 

John  5  :  24.  Verily,  verily,  I  say  unto  you.  He  that  heareth  my  word, 
and  believeth  on  hiiu  that  sent  me,  hath  everlasting  life,  and  shall  not  come 
into  condemnation  ;  but  is  passed  from  death  unto  life. 

John  (J  :  27.  Labor  not  for  the  meat  which  perisheth,  but  for  the  meat 
which  endureth  unto  everlasting  life,  which  the  Son  of  Man  shall  give  unto 
you  :  for  him  hath  God  the  Father  sealed. 

Verse  40.  And  this  is  the  will  of  him  that  sent  me,  that  every  one  which 
secth  the  Son,  and  believeth  on  him,  may  have  everlasting  life:  and  I  will 
raise  him  up  at  the  last  day. 

Verse  47.  Verily,  verily,  I  say  unto  you.  He  that  believeth  on  me  hath 
everlasting  life. 

John  12  :  50.  And  I  know  that  his  commandment  is  life  everlasting : 
whatsoever  I  speak,  thei-efore,  even  as  the  Fatlier  said  unto  me,  so  I  speak. 

Acts  13  :  4G.  Then  Paul  and  Barnabas  waxed  bold,  and  said.  It  was 
necessary  that  the  word  of  God  should  first  have  been  spoken  to  you  ;  but 
seeing  ye  put  it  from  you,  and  judge  yourselves  unworthy  of  everlasting 
life,  lo,  we  turn  to  the  Gentiles. 

Horn.  G  :  22.  But  now,  being  made  free  from  sin,  and  become  servants 
to  God,  ye  have  your  fruit  unto  holiness,  and  the  end  everlasting  life. 

Gal.  G  :  8.  For  he  that  soweth  to  his  flesh,  sliall  of  the  flesh  reap  cor- 
ruption :  but  he  that  soweth  to  the  Spirit,  shall  of  the  Spirit  reap  life 
everlasting. 

1  Tim.  1  :  IG.  Howbeit,  for  this  cause  I  obtained  mercy,  that  in  me  first 
Jesus  Christ  might  showfhrth  all  long-suSering,  for  a  pattern  to  them  which 
should  hereafter  believe  on  him  to  life  everlasting. 


SECTIQN    III. 
Remarks  on  the  phrases  Eternal  and  Everl^vsting  Life. 

If  the  reader  will  carefully  esamine  the  first  and  second  Sections 
of  this  Chapter,  he  will  see  that  the  phrases  eternal  life  and  everlast- 
ing life  are  perfectly  synonymous.  This  is  evident  from  the  fact 
that  the  original  phrase  is  the  same,  whether  it  i.s  translated  eternal 
or  everlasting  life ;  and,  also,  from  the  fact  that  iu  those  passages 
where  the  phrase  eternal  life  occurs,  in  the  parallel  passages  the 
phrase  everlasting  life  is  used  to  signify  the  same  thing.  Compare 
Mark  10  :  30  with  Luke  18 :  30,  and  John  3 :  15  with  John  3  ■ 
16,  and  John  5  :  24  with  John  6  :  54. 

The  phrase  "  eternal  life  "  does  not  occur  in  the  Old  Testament. 


280  ETERNAL    LIFE,    EVERLASTING    LIFE,    ETC. 

It  occurs  in  the  New  Testament  twenty-nine  times,  and  is  generally, 
if  not  in  all  cases,  used  to  signify  the  moral  life  imparted  by  the 
Gospel.  The  phrase  everlasting  life  occurs  but  once  in  the  Old 
Testament,  Dan.  12  :  2.  In  the  New,  it  occurs  thirteen  times.  It 
is  used,  as  we  have  seen,  to  signify  the  same  as  the  phrase  eternal 
life.  It  has  been  supposed  that  these  phrases  are  used  to  signify  a 
life  to  be  enjoyed  in  a  future  state  of  existence.  The  only  thing 
■which  makes  this  opinion  appear  at  all  plausible  is  the  fact  that 
this  life  is  spoken  of  as  something  to  be  enjoyed  in  the  world  to 
come.  See  Mark  10:  30,  and  Luke  18*  30.  But  we  remark 
that  in  these  tests  the  word  which  is  rendered  world  is  aioii ;  a 
word  which  signifies  an  age  or  dispensation.  And  the  phrase  "aion 
to  come  "  is  used  in  the  New  Testament  to  signify  the  reign  of  the 
Messiah,  or  Gospel  dispensation.  Adam  Clarke  says,  "  Olam  fia-ho, 
the  world  to  come,  is  a  constant  phrase  for  the  times  of  the  JMessiah 
in  the  Jewish  writers."  The  following  facts  will  show  what  is  the 
obvious  meaning  of  the  phrases,  and  that  the  meaning  of  them  is 
generally  misunderstood. 

1.  Not  one  of  the  scripture  writers  has  ever  defined  these  phrases 
to  signify  a  life  to  be  enjoyed  in  a  future  state  of  existence. 

2.  Jesus  Christ  defines  eternal  life  to  consist  in  a  knowledge  of 
God,  and  of  Jesus  whom  he  hath  sent,  John  17  :  3.  Of  course, 
those  who  by  the  Gospel  are  made  acquainted  with  God  and  Jesus 
Christ,  are  in  the  possession  of  eternal  life.  It  is  certainly  fair  to 
allow  Jesus  to  define  his  own  terms  and  phrases.  He  certainly 
knew  what  was  meant  by  eternal  life,  and  if  he  was  correct  in  his 
definition  of  it,  the  common  opinion  of  it  must  be  erroneous.  We 
choose  to  abide  by  the  testimony  of  Jesus,  and  to  reject  the  authority 
of  all  uninspired  men  when  it  comes  in  contact  with  that  testimony. 

3.  Persons  are  frequently  spoken  of  in  the  New  Testament  as 
being  in  the  possession  of  eternal  life.  John  6:  54;  10:  28; 
1  John  5  :  11,  13  ;  John  5  :  24  ;  G  :  47 ;  Rom.  6 :  22. 

4.  In  1  John  3 :  15,  it  is  said,  that  "  no  nmrderer  hath  eternal 
life  abiding  in  him."  This  certainly  implies  that  men  may  have  the 
life  aVjiding  in  them. 

5.  The  words  eternal  and  everlasting  are  applied  to  this  life,  not 
to  express  the  duration  of  it,  but  to  express  the  kind  or  quality  of 
it.  This  life  is  called  eternal  for  the  following  reasons  :  1.  To  dis- 
tinguish it  from  the  life  enjoyed  by  those  living  under  the  Legal 


ETEaNAL    LIFE.    EVERLASTING    LIFE,    ETC.  281 

dispensation.  That  is  never  called  eternal  or  everlasting  life.  We 
have  seen  that  the  jihrase  eternal  life  does  not  occur  in  the  Old 
Testament.  The  phrase  everlasting  life  occurs  but  once,  Dan.  12  : 
2,  and  we  have  shown,  in  our  examination  of  that  text,  that  it  is 
used  with  reference  to  the  life  imparted  by  the  Gospel.  2.  Because 
those  who  are  in  the  possession  of  this  life  enjoy  it  coiitbniaUy, 
unceasingly,  uninlerrxqitedhj  and  'perpetually.  One  definition  of 
the  word  rendered  eternal  is  perpetual.  3.  Because  it  is  a  life  to 
be  enjoyed  in  the  "  everlasting  kingdom  of  our  Lord  Jesus  Christ." 
Christ's  kingdom  is  called  everlasting,  yet  it  is  to  come  to  an  end. 
"  Then  cometh  the  end,  when  he  shall  have  delivered  up  tlie  king- 
dom to  God,  even  the  Father,"  1  Cor.  15 :  24 — 28.  4.  Because 
it  is  a  life  to  be  enjoyed  under  the  dispensation  of  the  "  everlasting 
Gospel."  The  Gospel  is  called  everlasting,  Rev.  14 :  6,  yet  no  one 
supposes  it  will  be  preached  throughout  the  endless  ages  of  eternity 
5.  Because  it  is  a  life  imparted  by  that  Gospel  which  brings  "  life 
and  immortality  to  light."  The  believer  in  this  Gospel  lives  in  the 
constant  enjoyment  of  a  hope  "  full  of  immortality,"  and  in  the 
perpetual  anticipation  of  an  inheritance  "  incorruptible,  undefiled, 
»Dd  that  fadeth  not  away." 
24* 


CHAPTER    XVII. 

BIBLE  DOCTRINE  OF  SALVATION  AND 
DAMNATION. 


SECTION    I. 


All  the  passages  in  the  New  Testament  wherein  the  words  Save,  Saved, 
and  Salvation  occur,  and  which  relate  to  Gospel  Salvation. 

Save.  — Matt.  1  :  21.  And  she  shall  bring  forth  a  son,  and  thou  slialt 
call  liis  name  Jesus  ;  for  he  shall  save  his  people  from  their  sins. 

Lu]<e  19  :  10.  For  the  Son  of  Man  is  come  to  seek  and  to  save  that  which 
was  lost. 

Mitt.  18  :  11.     For  the  Son  of  Man  is  come  to  save  that  which  was  lost. 

Luke  D  :  50.  For  the  Son  of  Man  is  not  come  to  destroy  men's  lives,  but 
to  snrc  them. 

Jolui  12  :  47.  And  if  any  man  hear  my  words,  and  believe  not,  I  judge 
liini  not ;  for  I  came  not  to  judge  the  world,  but  to  save  the  world. 

Rom.  11  :  14.  If  by  any  means  I  may  provoke  to  emulation  them  which 
are  my  flesh,  and  miglit  sui'e  some  of  them. 

1  ("or.  1  :  21.  For  after  tliat,  in  the  wisdom  of  God,  the  world  by  wis- 
dom knew  not  God,  it  pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe. 

1  Cor.  7  :  IG.  For  what  knowest  thou,  0  wife,  whether  thou  shalt  save 
thy  husband  ?  or  how  knowest  thou,  0  man,  whether  thou  shalt  save  thy 
wife  ? 

1  Tim.  1  :  lo.  Tliis  is  a  faithful  saying,  and  worthy  of  all  acceptation, 
that  Clirist  Jesus  came  into  tlie  world  to  save  sinners  ;  of  whom  I  am 
chief. 

1  Tim.  4  :  10.  Take  heed  unto  thyself,  and  unto  the  doctrine  ;  continue 
in  them  ;  for  in  doing  this  thou  shalt  both  save  tiiyself  and  them  that  hear 
thee. 

Uob.  7  :  25.     Wherefore  he  is  able  also  to  save  them  to  the  uttermost, 


DOCTRINE   OF    SALVATION    AND    DAMNATION.  283 

that  come  unto  God  by  him,  seeing  he  ever  livcth  to  make  intercession  for 
them. 

James  1  :  21.  Wherefore  lay  apart  all  filthiness,  and  superfluity  of 
nauglituiess,  and  receive  with  meekness  the  engrafted  word,  Avhich  is  able 
to  save  your  souls. 

James  2  :  14.  What  doth  it  profit,  my  brethren,  though  a  man  say  he 
hath  faith,  and  have  not  works  ?  can  faith  save  him  ? 

James  5  :  20.  Let  him  know,  that  he  which  converteth  the  sinner  from 
the  error  of  his  way,  shall  save  a  soul  from  death,  and  shall  hide  a  multi 
tude  of  sins. 

Jmle  1  :  23.  And  others  sai'C  with  fear,  pulling  them  out  of  the  fire  ; 
hating  even  the  garment  spotted  by  the  flesh. 

Saved.  —  Matt.  19  :  25.  When  his  disciples  heard  it  [that  it  was  hard 
for  a  rich  man  to  enter  the  kingdom  of  heaven'\,  they  were  exceedingly 
amazed,  saying,  Wlio  then  can  be  saved  1 

Matt.  27  :  42.  lie  saved  others,  himself  he  cannot  save.  If  he  be  tlio 
king  of  Israel,  let  him  now  come  down  from  the  cross,  and  we  will  believe 
him. 

Mark  10  :  2."),  2G.  It  is  easier  for  a  camel  [cabW]  to  go  through  the  eye 
of  a  needle,  than  for  a  rich  man  to  enter  into  the  kingdom  of  God.  And 
they  were  astonislied  out  of  measure,  saying  among  themselves.  Who  then 
can  be  saved  ? 

Luke  18  :  2"),  26.  For  it  is  easier  for  a  camel  {cable'\  to  go  through  a 
needle's  eye,  than  for  a  rioli  man  to  enter  into  the  kingdom  of  God.  And 
they  that  heard  it,  said.  Who  tlien  can  be  saved  1 

Luke  23  :  35.  And  the  people  stood  beholding  :  and  the  rulers  also  with 
them  derided  him,  saying.  He  saved  others  ;  let  him  save  himself,  if  he  bo 
Christ,  tlie  cliosen  of  God. 

Luke  7  :  50.  And  he  \_Christ'\  said  to  the  woman.  Thy  faith  hath  saved 
thee  :  go  in  peace. 

Luke  8:12.  Those  by  the  way-side  are  they  that  hear  :  then  comet li 
the  devd,  and  taketh  away  the  word  out  of  their  hearts,  lest  they  should 
believe  and  be  saved. 

Luke  13  :  23,  24.  Then  said  one  unto  him.  Lord,  are  there  few  that  he 
saved  ?  And  he  said  unto  them,  Strive  to  enter  in  at  the  strait  gate  ;  for 
many,  I  say  unto  you,  will  seek  to  enter  in,  and  shall  not  be  aljle. 

Jolin  3  :  17.  For  God  sent  not  his  Son  into  the  world  to  condemn  the 
worhl  ;  but  tiiat  the  world,  through  him,  might  be  saved. 

John  5  :  34.  But  I  receive  not  testimony  from  man  :  but  these  things  I 
Bay,  that  ye  might  be  saved. 

Acts  2  :  47.  ^Jlll  the  believers']  praising  God,  and  having  fivor  witli 
all  the  people.  And  the  Lord  added  to  the  church  daily  such  as  should  be 
saved- 

Acts  5:12.  Neither  is  there  salvation  in  any  other  :  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we  7nust  be  saved. 

Acts  15  :  1.  And  certain  men  which  came  down  from  Judea  fciught  the 
brethren,  and  said.  Except  ye  be  circumcised  after  the  manner  of  Moses,  ye 
cannot  be  saved. 

Acts  1() :  311,31.  And  brought  them  out,  and  said,  Sirs,  what  must  I 
do  to  be  saved  ?  And  tliey  [d/ioslles']  said,  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shall  be  saved,  and  thy  house. 

Rom.  8  :  24.  For  we  are  saved  by  hope.  But  hope  that  is  seen  is  not 
hope  ;  for  what  a  man  seetli,  why  doth  he  yet  hope  for  ? 

Rom.  10  :  1.  Brethren,  my  heart's  desire  and  prayer  to  God  for  Israel 
is  that  they  might  be  saved. 


2S4  DOCTRINE   OF    SALVATION    AND    DAMNATION. 

1  Cor.  1  :  18.  For  the  preaching  of  the  cross  is  to  them  that  perish 
foolishness  ;  but  unto  us  which  arc  saved  it  is  the  power  of  Goil. 

1  Cor.  5  :  5.  To  deliver  such  an  one  unto  Satan  for  the  destruction  of 
the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus. 

1  Cor.  10  :  33.  Even  as  I  please  all  men  in  all  things,  not  seeking  mine 
own  profit,  but  the  profit  of  many,  that  they  may  be  saved. 

1  Cor.  15  :  2.  By  which  also  ye  are  saveii,  if  ye  kee]]  in  memory  what  I 
preached  unto  you,  unless  ye  have  believed  in  vain. 

2  Cor.  2:15.  For  we  are  unto  God  a  sweet  savor  of  Christ  in  them  that 
are  saved,  and  in  them  that  perish. 

Eph.  2  :  5.  Even  when  we  were  dead  in  sins,  hath  quickened  us  together 
with  Christ  (by  grace  ye  are  saved). 

Verse  8.  For  by  grace  are  ye  saved,  through  faith  ;  and  that  not  of 
yourselves  :  it  is  the  gift  of  God. 

1  Thess.  2  :  16.  Forbidding  us  to  speak  to  the  Gentiles  that  they  might 
be  saved,  to  fill  up  their  sins  always  :  for  the  wrath  is  come  upon  them  to 
the  uttermost. 

2  Thess.  2  :  10.  And  with  all  deceivableness  of  righteousness  in  them 
that  perish  ;  because  they  received  not  the  love  of  the  truth,  that  they 
might  be  saved. 

1  Tim.  2  :  4.  Who  will  have  all  men  to  be  saved,  and  to  come  unto  the 
knowledge  of  the  truth. 

Titus  3  :  5.  Not  by  works  of  righteousness  which  we  have  done,  but 
according  to  his  mercy  he  saved  us  by  the  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost. 

1  Peter  4  :  18.  And  if  the  righteous  scarcely  he  saved,  where  shall  the 
ungodly  and  the  sinner  appear  ? 

Eev.  21  :  24.  And  the  nations  of  them  which  are  saved,  shall  walk  in 
the  light  of  it  [the  holy  cHy'\  ;  and  the  kings  of  the  earth  do  bring  their 
glory  and  honor  into  it. 

2  Tim.  1 :  9.  Who  hath  saved  us,  and  called  us  with  an  holy  calling,  not 
according  to  our  w^oi'ks,  but  according  to  his  own  purpose  and  grace,  which 
was  given  us  in  Christ  Jesus,  before  the  world  began. 

Slark  16  :  16.  He  that  believcth,  and  is  baptized,  shall  be  saved ;  but  he 
that  believeth  not  shall  be  damned. 

John  10  :  9.  I  am  the  door  ;  by  me  if  any  man  enter  in  he  shall  be 
saved,  and  shall  go  in  and  out,  and  find  pasture. 

Acts  2  :  21.  And  it  shall  come  to  pass,  that  whosoever  shall  call  on  the 
name  of  the  Lord,  shall  be  saved. 

Acts  11  :  14.  Who  [Peter]  shall  tell  thee  words,  whereby  thou  and  all 
thy  house  shall  be  saved. 

Acts  15  :  11.  But  we  believe,  that  through  the  grace  of  the  Lord  Jesus 
Christ,  we  sImU  be  saved,  even  as  they. 

Rom.  5  :  9,  10.  Much  more,  then,  being  now  justified  by  his  blood,  we 
shall  be  saved  from  wrath  through  him.  For  if,  when  we  were  enemies,  we 
were  reconciled  to  God  by  the  death  of  his  Son  ;  much  more,  being  recon- 
ciled, we  shall  be  saved  by  his  life. 

K(jin.  9  :  27.  Esaias  also  crieth  concerning  Israel,  Though  the  number 
of  the  children  of  Israel  be  as  the  sand  of  the  sea,  a  remnant  shall  be 
saved. 

Rom.  10  :  0.  That  if  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart  that  God  hath  raised  him  from  the  dead, 
thou  shall  be  saved. 

Verse  13.  For  whosoever  shall  call  upon  the  name  of  the  Lord  shall  bt 
taved. 


DOCTRINE   OF    SALVATION    AND    DAMNATION.  285 

Rom.  11  :  26.  And  so  all  Israel  shall  he  saved:  as  it  is  ■written,  There 
ehall  come  out  of  Siou  the  Deliverer,  and  shall  turn  away  ungodliness  from 
Jacob. 

1  Cor.  3  :  15.     If  any  man's  work  shall  be  burned,  he  shall  suffer  loss 
but  he  himself  s/i«/Z  be  saved;  yet  so  as  by  fire. 

Salvation.  —  Luke  1  :  70,  77.  And  thou,  child  [.Iohn],shalt  be  called 
The  Prophet  of  the  Highest  ;  for  thou  shalt  go  before  tlie  face  of  the  Lonl, 
to  prepare  his  ways  ;  to  give  knowledge  of  sa/ra<io/i  unto  his  people,  by  tlie 
remission  of  their  sins. 

Luke  8  :  G.     And  all  flesli  shall  see  the  salvation  of  God 

Luke  19  :  9.  And  .Jesus  said  unto  liim  [Zaccheus'\,  This  day  is  salva- 
tion come  to  this  house,  forasmuch  as  he  also  is  a  son  of  Abraham. 

John  4  :  22.  Ye  [Samaritans]  worship  ye  know  not  what ;  we  know 
what  we  worship,  for  salvation  is  of  the  Jews. 

Acts  4  :  12.  Ncitlier  is  there  salvation  in  any  other  :  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we  must  be  saved. 

Acts  13  :  2(3.  jNIen  and  brethren,  cliildrcn  of  the  stock  of  Abraham, 
and  whosoever  among  you  feareth  God,  to  you  is  the  word  of  this  salvation 
sent. 

Verse  47.  For  so  hath  the  Lord  commanded  us,  saying,  I  have  set  thee 
to  be  a  light  of  the  Gentiles,  that  thou  sliouldest  be  for  salvation  unto  the 
ends  of  the  earth. 

Acts  IG  :  17.  The  same  followed  Paul  and  us,  and  cried,  saying,  These 
men  are  the  servants  of  the  most  high  God,  which  show  unto  us  the  way  of 
salvation. 

Acts  28 :  28.  Be  it  known,  therefore,  unto  you,  that  the  salvation  of 
God  is  sent  unto  the  Gentiles,  and  that  they  will  hear  it. 

Rom.  1  :  IG.  For  I  am  not  ashamed  of  the  Gospel  of  Christ ;  for  it  is 
the  power  of  God  luito  salvation  to  every  one  that  believeth  ;  to  the  Jew 
first,  and  also  to  the  Greek. 

Rom.  10  :  10.  For  witli  the  heart  man  believeth  unto  righteousness,  and 
with  the  mouth  confession  is  made  unto  salvation. 

Rom.  11:11.  I  say,  then.  Have  they  [Israel]  stumbled,  that  they  should 
fall  ?  God  forbid  :  but  rather  through  their  fall  salvation  is  come  unto  the 
Gentiles,  for  to  provoke  them  to  jealousy. 

Rom.  12:  11.  And  that,  knowing  the  time,  that  now  it  is  high  time 
to  awake  out  of  sleep  :  for  now  is  our  salvation  nearer  than  when  we 
belie  ve<l. 

2  Cor.  1  :  6.  And  whether  we  be  afflicted,  it  is  for  your  consolation  and 
salvation,  which  is  effectual  in  the  enduring  of  the  same  sufferings  which 
we  also  suffer  ;  or  whether  we  be  comforted,  it  is  for  your  consolation  and 
salvation. 

2  Cor.  6  :  2.  For  he  saith,  I  have  heard  thee  in  a  time  accepted,  and  in 
the  day  of  salvation  have  I  succored  thee  :  behold,  now  is  the  day  of  sal- 
vation. 

2  Cor.  7:10.  For  godly  sorrow  worketh  repentance  to  salvation  not  to 
be  repented  of:  but  the  sorrow  of  the  world  worketh  death. 

P'ph.  1  :  13.  In  whom  ye  also  truste<l,  after  that  ye  heard  the  word  of 
truth,  the  gospel  of  your  salvation  ;  in  wliom  also,  after  that  ye  believed, 
ye  were  sealed  with  that  Holy  Spirit  of  promise. 

Epli.  G  :  17.  And  take  the  helmet  of  salvation,  and  the  sword  of  the 
Spii-it,  which  is  the  word  of  God. 

Phil.  1  :  28.  And  in  nothing  terrified  by  your  adversaries  ;  which  is  to 
them  an  evident  token  of  perdition,  but  to  you  of  salvation,  and  that  of 
God. 


286  DOCTRINE   OF  SALVATION   AND   DAMNATION. 

Phil.  2  :  12,  13.  Wherefore,  my  beloved,  as  ye  have  always  obeyed,  not 
as  in  my  presence  onlj',  but  now  nuich  more  in  my  absence,  work  out  your 
otcn  salvaUon  with  fear  and  trembling  :  for  it  is  God  which  worketh  in  you, 
both  to  will  and  to  do  of  liis  good  pleasure. 

1  Thess.  5  :  8,  it.  But  let  us  who  are  of  the  day,  be  sober,  putting  on  the 
breast-plate  of  faith  and  love  ;  and  for  an  helmet  tlie  hope  of  6«/('«//o/( .-  for 
God  hath  not  appointed  us  to  wrath,  but  to  obtain  salvation  by  our  Lord 
Jesus  Christ. 

2  Thess.  2:13.  But  we  are  bound  to  give  thanks  always  to  God  for  you, 
brethren,  beloved  of  the  Lord,  because  God  hath,  from  the  beginning,  chosen 
you  to  salvation  through  sanctification  of  the  Spirit,  and  belief  of  the  truth. 

2  Tim.  2  :  10.  Thei-efore  I  endure  all  things  for  the  elect's  sake,  that 
they  may  also  obtain  the  salvation  which  is  in  Christ  Jesus  with  eterna" 
glory. 

2  Tira^  3  :  15.  And  that  from  a  child  thou  hast  known  the  holy  Scrip- 
tures, which  are  able  to  make  thee  wise  unto  salvation,  through  faith  which 
is  in  Christ  .Jesus. 

Titus  2  :  11.  For  the  gi-ace  of  God,  tliat  bringeth  salvation,  hath  ap 
pearcd  to  all  men. 

lleb.  1  :  14.  Are  they  [the  angels']  not  all  ministering  spirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salvation  7 

Heb.  2  :  3.  How  shall  we  escape,  if  we  neglect  so  great  salvation  ;  which 
at  the  first  began  to  be  spoken  by  the  Lord,  and  was  confirmed  unto  us  by 
them  that  heard  him  ? 

Verse  10.  For  it  became  him,  for  whom  are  all  things,  and  by  whom  are 
all  things,  in  bringing  many  sons  unto  glory,  to  make  the  Captain  o{  their 
salvation  perfect  through  suttbring. 

Heb.  5  :  9.  And  being  made  perfect,  he  became  the  Author  of  eternal 
salvation  unto  all  them  that  obey  him. 

Heb.  6  :  'J.  But,  beloved,  we  are  persuaded  better  things  of  you,  and 
things  that  accompany  salvation,  though  we  thus  speak. 

Heb.  y  :  28.  So  Christ  was  once  ottered  to  bear  the  sins  of  many  ;  and 
unto  them  that  look  for  him  shall  he  appear  the  second  time,  without  sin, 
unto  salvation. 

1  Peter  1  :  5.  Who  are  kept  by  the  power  of  God  through  faith  u}itc 
salvation,  ready  to  be  revealed  in  the  last  time. 

Verses  9,  10.  Receiving  the  end  of  your  faith,  even  the  salvation  of  your 
Bouls.  Of  which  salvation  the  prophets  have  inquired,  and  searched  dili- 
gently, who  prophesied  of  the  grace  that  should  come  unto  you. 

2  Pet.  3  :  15.  And  account  that  the  long-suffering  of  our  Lord  is 
salvation. 

Jude  1  :  3.  Beloved,  when  I  gave  all  diligence  to  write  unto  you  of  the 
common  salvation. 

Rev.  7:  10;  19:  1,  and  12:  10. 


SECTION    11. 

Those  passages  in  the  New  Testament  where  the  words  Damnation,  Damned, 
Condemnation,  Condemned,  ^c,  occur. 

Damnation.  —  Matt.  23  :  14.  Woe  unto  you,  Scribes  and  Pharisees, 
hypocrites  !  for  ye  devour  willows'  houses,  and  for  a  pretence  make  long 
prayer  :  therefore  ye  shall  receive  the  greater  damnation. 


DOrruiNE   OF  SALVATION    AND   DAMNATION.  2S7 

Verse  "o.  Yc  serpents,  ye  genei'ation  of  vipers  !  Imw  can  ye  eseape  the 
damnation  of  hell?    \^(Ti'henna.'] 

Luke  liO:  47.  Which  [Scribesl  devour  widows'  houses,  and  tor  a  shew 
make  l(ing  prayers  :  the  same  shall  ivceive  ifrcater  dawnaiion. 

Mark  12:  10.  Which  devour  widows'  houses  and  for  a  pretence  make 
lonu:  prayers  :  these  sliall  receive  greater  damnation. 

Mark  ','>  :  '2\K  But  he  that  shall  blaspheme  against  the  Holy  Ghost  luith 
never  forgiveness,  but  is  in  danger  o( eternal  damnation. 

.loha  T)  :  "Jli.  And  shall  come  forth  ;  they  that  have  done  good,  unto  the 
resurrection  of  life,  and  they  that  have  done  evil,  unto  the  resurrection  of 
dam  nation- 
limn.  3  :  8.  And  not  rather  (as  we  be  slanderously  reported,  and  as 
some  affirm  that  we  say).  Let  us  do  evil  that  good  may  come?  whose  dam- 
nation is  just. 

Rom.  18  :  2.  Whosoever,  therefore,  resisteth  the  power,  resisteth  the 
ordinance  of  God  ;  and  they  that  resist,  shall  i-eceive  to  themselves  dam- 
nation. 

I  Cor.  1 1  :  20.  For  he  that  eateth  and  drinketli  unworthily,  eateth  and 
drinketh  damnation  to  himself,  not  discerning  the  Lord's  body. 

1  Tim.  5  :  12.  Having  damnation,  because  they  have  cast  otf  their  first 
filth. 

2  Peter  2  :  3.  And  through  covetousncss  shall  they  [false  teachers'], 
with  feigned  words,  make  merchandise  of  you  :  whose  judgment  now  of  a 
long  time  lingereth  not,  and  their  damnation  slumbereth  not. 

Damned.  —  IMark  Ki  :  IG.  He  that  believeth,  and  is  baptized,  shall  be 
saved  :  but  he  that  believeth  not  sliall  be  damned. 

Rom.  14  :  2.3.  And  he  that  doubteth  is  damned  if  he  eat,  because  he 
eateth  not  of  faith  :  for  whatsoever  is  not  of  faith,  is  sin. 

2  Thess.  2  :  11,  12.  And  for  this  cause  [rejecting  the  truth'\  God  shall 
send  them  strong  delusions,  that  they  should  believe  a  lie  ;  that  they  all 
might  be  damned  who  believed  not  the  truth,  but  had  pleasure  in  un- 
righteousness. 

Condemnation.  —  .John  3  :  IG — 19.  For  God  so  loved  the  world,  tliat  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  in  him  shouM  not 
perish,  but  have  everlasting  life  For  God  sent  not  his  Son  into  the  world 
to  condemn  the  world  ;  but  that  the  world  through  him  might  be  saved. 
He  that  believeth  on  him  is  not  condemned :  but  he  that  believeth  not  is 
condemned  already  ;  because  he  hath  not  believed  in  the  n;ime  of  the  only 
begotten  Son  of  God.  And  this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  loved  darkness  rather  than  light,  because  their 
deeds  were  evil. 

.John  •') :  24.  Verily,  verily,  I  say  unto  you.  He  that  heareth  my  word, 
and  believeth  on  him  that  sent  me,  hath  everlasting  life,  and  shall  not  come 
into  condemnation  ;  but  is  passed  from  death  unto  life. 

Rom.  T) :  IH.  And  not  as  it  was  by  one  that  sinned,  so  is  the  gift:  for 
the  judgment  was  by  one  to  condemnation  ;  but  the  free  gift  is  of  many 
otFences  U7ito  justification. 

Verse  18.  Therefore,  as  by  the  offence  of  one,  judgment  came  upon  all 
men  to  condemnation  ;  even  so  by  the  righteousness  of  one,  the  free  gifl 
came  upon  all  men  unto  justification  of  life. 

Rom.  8  :  1 — 3.  There  is  therefore  now  no  condemnation  to  them  which 
are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but  after  the  spirit.  For 
the  law  of  the  spirit  of  life  in  Christ  Jesus  liath  made  me  free  from  the  law 


288  DOCTRINE    OF   SALTATION   AND   DAMNATION 

of  sin  and  deatli.  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh, 
and  for  sin,  condemned  sin  in  the  flesh. 

1  Cor.  11  :  32 — 34.  But  when  we  are  judged,  we  are  chastened  of  the 
Lord,  that  we  should  not  be  condemned  with  tlie  world.  Wherefore,  my 
brethren,  when  ye  come  together  to  eat,  tarry  one  for  another.  And  if  any 
man  hunger,  let  him  eat  at  home  ;  that  ye  come  not  together  unto  condem- 
nation.    And  the  rest  will  I  set  in  order  when  I  come. 

2  Cor.  3  :  9.  For  if  the  ministration  of  condemnation  be  glory,  much 
more  doth  the  ministration  of  righteousness  exceed  in  glory. 

1  Tim.  3 :  6.  Not  a  novice,  lest,  being  lifted  up  with  pride,  he  fall  into 
the  condemnation  of  the  devil. 

James  3  :  1.  My  brethren,  be  not  many  masters,  knowing  that  we  shall 
receive  the  greater  condemnation. 

James  5  :  12.  But  let  your  yea  be  yea  ;  and  your  nay,  nay ;  lest  ye 
fall  into  condemnation. 

Jude  1  :  4.  For  there  are  certain  men  crept  in  unawares,  who  were 
before  of  old  ordained  to  this  condemnation,  ungodly  men,  turning  the  grace 
of  our  God  into  lasciviousness,  and  denying  the  only  Lord  God,  and  our 
Lord  Jesus  Christ. 

Luke  6  :  37.  Judge  not,  and  ye  shall  not  be  judged  :  condemn  not,  and 
ye  shall  not  be  condemned:  forgive  and  ye  shall  be  forgiven. 

John  8  :  10,  11.  When  Jesus  had  lifted  up  himself,  and  saw  none  but 
the  woman,  he  said  unto  her.  Woman,  wliere  are  those  thine  accusers  ?  hath 
no  man  condemned  thee  ?  She  said.  No  man.  Lord.  And  Jesus  said  unto 
her,  Neither  do  I  condemn  thee :  go,  and  sin  no  more. 

Titus  3  :  10,  11.  A  man  that  is  an  heretic,  after  the  first  and  second 
admonition,  reject ;  knowing  that  he  that  is  such  is  subverted,  and  sinneth, 
being  condemned  of  himself. 

2  Peter  2  :  6.  And  turning  the  cities  of  Sodom  and  Gomorrah  into  ashes, 
condemned  them  with  an  overthrow,  making  them  an  ensample  unto  those 
that  after  should  live  ungodly. 


SECTION    III. 

Remarks  on  the   Bible  doctrine  of  Salvation  and  Damnation. 

These  remarks  are  designed  to  show  the  contrast  between  the 
opinions  of  men  on  this  subject,  and  the  plain  teachings  of  the  Bible. 
1.  We  will  speak  of  salvation.     2.  Of  damnation. 

I.  Of  Salvation. — The  common  opinion  on  this  subject  is,  first, 
That  Jesus  Christ  came  to  this  world  to  save  mankind  in  another ; 
second,  That  the  salvation  of  the  Gospel  consists  in  being  saved  from 
the  penalty  of  God's  law;  from  deserved  punishment;  and  from  an 
endless  hell,  or  place  of  misery,  in  a  future  state  of  existence.  But 
to  all  of  these  opinions  we  oppose  the  following  objections,  viz. 

1.  It  is  nowhere  said,  in  the  Bible,  that  Jesus  Christ  came  to 
this  world  to  save  mankind  in  another.     On  the  contrary,  he  him- 


DOCTRINE   OF    SALVATION   AND    DAMNATION.  280 

self  says,  that  he  came  "  to  seek  and  to  sove  that  which  was  lost." 
Luke  rj  :  10  ;  Matt.  18  :  11.  Not  that  which  was  in  danger  of 
being  lost,  nor  that  which  was  liable  to  be  lost,  but  that  which  was 
already  lost.  In  Luke  4:18, 10,  he  tells  us  that  he  came  to  '  preach 
the  Gospel  to  the  poor ;  to  heal  the  broken-hearted,  to  preach  de- 
liverance to  the  captives,  and  recovering  of  sight  to  the  blind,  to  set 
at  liberty  them  that  are  bruised,  to  preach  the  acceptable  year  of  the 
Lord.'  He  also  affirms  that  he  came  to  do  the  will  of  God,  John 
6  :  38 ;  and  to  bear  witness  to  the  truth,  John  18:  37.  But  he 
nowhere  informs  us  that  he  came  to  save  any  man  from  any  danger 
to  which  he  was  exposed  in  another  world. 

2.  The  Bible  nowhere  informs  us  that  salvation  consists  in  being 
saved  from  the  penalty  of  God's  law,  nor  from  deserved  punishment, 
nor  from  a  place  of  endless  misery.  On  the  contrary,  the  salvation 
of  the  gospel  consists  in  being  saved  from  darkness,  from  unbelief, 
from  sin  and  all  its  attendant  evil  consequences.  John  12  :  46,  "  I 
am  come  a  light  into  the  world,  that  whosoever  believeth  on  me 
should  not  abide  in  darkness."  Gal.  1:4,  "  Who  gave  himself  for 
our  sins,  that  he  might  deliver  us  from  this  present  evil  world,  ac- 
cording to  the  will  of  God  and  our  Father."  Titus  2:  14,  "Who 
gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity,  and 
purify  unto  himself  a  peculiar  people,  zealous  of  good  works." 
Matt.  1 :  21,  "Thou  shalt  call  his  name  Jesus;  for  he  shall  save 
his  people  from  their  sins." 

—  As  mankind  have  mistaken  the  nature  of  salvation,  so  they  have 
been  mistaken  in  regard  to  the  means  by  which  it  is  effected.  It 
has  been  supposed  that  this  salvation  is  effected  by  Christ's  suffering 
the  penalty  due  to  the  sinner,  and  bearing  in  his  own  person  the 
punishment  which  the  guilty  only  were  deserving  of.  But  where 
could  mankind  learn  such  opinions?  Certainly  not  from  the  Bible; 
for  that  nowhere  informs  us  that  Jesus  suffered  the  penalty  of  any 
law  of  God  whatever ;  nor  that  he  suffered  any  punishment  which 
was  due  to  our  sins.  That  Jesus  suffered  in  consequence  of  our  sins 
is  undoubtedly  true.  But  how  this  could  exonerate  us  from  blame, 
or  clear  us  from  guilt,  is  more  than  any  rational  man  can  possibly 
understand.  How,  then,  is  this  salvation  effected  ?  Answer,  by 
simply  believing  the  truth.  Mankind,  in  consequence  of  sin,  have 
become  "alienated  from  the  life  of  God,  through  the  ignorance 
which  is  in  them  "  Eph.  4  :  18.  They  are  lost  in  the  labyrinths  of 
25 


290  DOCTRINE    OF    SALVATION    AND   DAMNATION. 

Bin  and  transgression.  Luke  19  :  10.  They  are  ignorant  of  God. 
of  his  character,  and  of  his  purposes  concerning  the  final  destiny  of 
the  human  race.  1  Cor.  1  :  21.  Jesus  came  with  a  message  of 
love,  of  grace,  and  of  salvation.  He  came  to  reveal  the  true  charac- 
ter of  God,  and  to  make  known  his  purposes.  He  came  to  bear 
witness  to  the  truth.  By  believing  this  truth  we  exercise  a  faith 
which  "  works  by  love  and  purifies  the  heart,"  Gal.  5:6;  and  we 
have  a  hope  imparted  to  us,  which  enables  us  to  "  purify  ourselves, 
even  as  God  is  pure."  1  John  3  :  3.  By  believing  this  truth  we 
come  into  the  possession  of  a  true  knowledge  of  God,  "  whom  to 
know  is  life  eternal."  John  17  :  3.  Jesus  came  to  preach  the  Gos- 
pel, and  those  who  believe  this  Gospel  find  it  to  be  the  '■'■  paioer  of 
God  unto  }> dvation.^''  Rom.  1 :  16.  To  be  saved,  is  to  be  redeemed 
from  the  bondage  of  sin,  to  be  born  again,  and  to  be  made  free.  All 
this  is  efiected  by  the  moral  power  and  influence  of  divine  truth. 
Hence,  says  our  Saviour,  John  8:  32,  "Ye  shall  know  the  truth, 
and  the  tmth  shall  make  you  free.'''  Hence,  Jesus  prayed  for  his  dis- 
ciples, John  17  :  17,  "  Sanctify  them  through  thy  truth:  thy  word 
is  truth."  John  17  :  19,  "  And  for  their  sakes  I  sanctify  myself, 
that  they  also  might  be  sanctified  thraiLgh  the  truth.''''  We  learn 
from  this  that  even  sanctification  is  produced  by  the  influence  of 
truth  upon  the  hearts  and  minds  of  the  children  of  men.  1  Peter 
1 :  22,  23,  "  Seeing  ye  have  purified  your  souls  in  obeying  the 
truth  through  the  Spirit  unto  unfeigned  love  of  the  brethren,  see 
that  ye  love  one  another,  with  a  pure  heart  fervently  :  being  bor7i 
again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the  word  of 
God,  which  liveth  and  abideth  forever."  1  John  5:1,  "Whoso- 
ever believeth  that  Jesus  is  the  Christ,  is  born  of  God." 

As  mankind  have  been  mistaken  in  regard  to  the  nature  of  salva- 
tion, and  in  relation  to  the  means  by  which  it  is  effected,  so  they 
have  been  mistaken  in  regard  to  its  extent.  It  has  been  generally 
supposed  that  this  salvation  will  be  confined  to  a  very  few.  But 
the  Bible  inforir)a  us  th;it  Jesus  came  to  save  the  world,  John  3:  17; 
and  he  is  repeatedly  and  expressly  called  the  "  Saviour  of  the  world." 
Of  God  it  is  said,  1  Tim.  4:  10,  "Who  is  the  Saviour  of  all  men, 
especially  of  those  that  believe."  And  it  is  said  of  him,  1  Tim.  2 :  4, 
"  Who  will  have  all  men  to  be  saved,  and  to  come  unto  the  knowl- 
edge of  the  truth."  We  have  seen  that  there  is  a  moral  power  in 
truth,  which  renders  it  capable  of  saving  all  who  believe  it.    When, 


DOCTRINE   OF    SALVATION   AND    DAMNATION.  291 

therefore,  God's  will  is  accomplished,  and  all  men  are  brought  to  the 
knowledge  of  the  truth,  all  men  will  be  saved.  Jesus  says,  in 
John  6  :  45,  "  It  is  written  in  the  prophets,  And  they  shall  be  all 
taught  of  God.  Every  man,  therefore,  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me."  When  all  arc  taught  of 
God,  all  will  be  taught  the  truth ;  even  that  truth  wliich  maketh 
free ;  and  all  will  be  saved  by  its  mighty  power. 

But,  although  God  is  the  prospective  Saviour  of  all  men,  yet  he 
is  the  special  Saviour  of  those  that  believe  now.  The  difference  be- 
tween the  believer  and  the  unbeliever  is  simply  this :  the  believer 
is  saved  ;  the  unbeliever  is  to  be  saved.  God  is  the  special  Saviour 
of  believers  because  believers  are  saved  now.  They  enjoy  a  salva- 
tion which  the  unbelievers  know  not  of  Hence,  they  are  spoken  of 
in  the  Bible  as  being  already  saved.  Luke  7  :  50,  "  Thy  faith 
hath  saved  thee;  go  in  peace."  Hom.  8  :  24,  "For  we  are  saved 
by  hope."  1  Cor.  1  :  IS,  "For  the  preaching  of  the  cross  is  to 
them  that  perish,  foolishness;  but  unto  us  which  are  saved,  it  is  the 
power  of  God."  1  Cor.  15  :  2,  "  By  which  [the  Gospel]  also  ye 
are  saved,  if  ye  keep  in  memory  what  I  preached  unto  you." 
2  Cur.  2  :  15,  "  For  we  are  unto  God  a  sweet  savour  of  Christ  in 
tlicm  that  are  saved,  and  in  them  that  perish."  Eph.  2:  5,  "By 
grace  ye  are  saved."  Eph.  2:8,  "  For  by  grace  are  ye  saved." 
Titus  3:5,  "  Not  by  works  of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us."  2  Tim.  1:9,  "  Who 
hath  saved  us,  and  called  us  with  an  holy  calling."  Eph.  1  :  11, 
"  In  whom  also  we  fiave  obtained  an  inheritance"  &c.  Eph.  1 :  3, 
"  Who  hath  blessed  us  with  all  spiritual  blessings  in  heaveidy  places 
in  Christ."  Eph.  2:  1,  "And  you  hath  he  quickened  who  were 
dead  in  trespasses  and  sins."  Eph.  2  :  (5,  "  And  hath  raised  us  up 
together,  and  made  us  sit  together  in  heavenly  places  in  Christ 
Jesus."  Rev.  21 :  24,  "  And  the  nations  of  them  which  are  saved 
shall  walk  in  the  light  of  it"  [the  holy  city,  by  which  is  signified 
the  Gospel  dispensation].  1  Peter  1  :  9,  '■'■  Receivi7ig  the  end  o^ 
your  faith,  even  the  salvation  of  your  souls."  Gal.  3:9,  "  They 
which  be  of  faith  are  blessed  with  faithful  Abraham."  Heb.  4 :  3, 
"We  which  have  believed  do  enter  into  rest."  In  John  5:  24, 
believers  are  said  to  be  in  the  possession  of  everlasting  life;  and  in 
Rom  8:  1,  it  is  said,  "There  is  therefore  now  no  condemnation  to 
them  which  are  in  Christ  Jesus."    In  Rom.  8 :  2,  believers  are  said 


292  DOCTRINE   OF   SALVATION    AND  DAMNATION. 

to  be  "free  from  the  law  of  sin  and  death;"  and  in  Col.  1 :  13, 
they  arc  said  to  be  "  delivered  from  the  power  of  darkness,  and 
translated  into  the  kingdom  of  God's  dear  Son."  On  the  other 
hand,  unbelievers  are  said  to  be  "  condemned,"  to  be  "  dead  in  tres- 
passes and  sins,"  and  to  be  "  without  hope,  and  without  God  in  the 
world ;"  as  we  shall  now  show. 

II.  Of  Damnation.  —  Damnation  is  supposed  by  many  to  consist 
in  being  sent  to  a  place  of  misery  after  death,  called  hell.  But  to 
this  opinion  we  object  as  follows  : 

1.  The  Bible  nowhere  gives  any  such  definition  of  the  word  dam- 
nation. The  original  word  rendered  damnation  is  in  many  places 
rendered  judge,  judged,  punishment,  condemn,  condemned,  and  con- 
demnation. It  occurs  frequently  in  the  New  Testament,  but  is  not 
used  in  a  single  instance  to  signify  punishment  in  another  world. 

2.  It  is  contrary  to  the  definition  which  the  scripture  writers 
themselves  give  of  this  term.  Paul  says,  Rom.  5  :  18,  "Therefore, 
as  by  the  oSence  of  one  judgment  came  upon  all  men  to  condemna- 
tion ;  even  so  by  the  righteousness  of  one  the  free  gift  came  upon 
all  men  unto  justification  of  life."  The  word  which  is  here  rendered 
condemnation  is  the  same  that  is  rendered  damnation  in  every 
instance  where  that  word  occurs  in  the  New  Testament.  Now,  Paul 
Bays,  in  this  text,  that  damnation  had  actually  come  on  all  men ;  but 
certainly  all  men  had  not  gone  to  a  place  of  endless  misery,  called 
hell.  On  the  contrary,  millions  of  the  human  race  were  at  that  very 
time  alive,  and  on  the  earth.  If,  therefore,  they  were  damned  at 
all,  it  must  have  been  here,  in  this  present  world.  Again,  if  Paul' 
used  the  word  eondenmation  here  to  signify  endless  misery,  then  he 
represents  that  this  misery  had  come  upon  all  men.  But  this  was 
contrary  to  fact.  Besides,  if  endless  misery  had  come  on  all  men. 
how  could  it  be  followed  by  the  free  gift  of  justification  unto  life? 
Certainly  there  would  be  no  room  for  it.  And  as  Paul  says  this 
free  gift  came  after  the  eondenmation,  hence,  he  did  not  use  the 
original  word  which  is  rendered  damnation  in  the  New  Testament, 
to  signify  endless  damnation,  nor  any  other  damnation  than  that 
which  is  experienced  in  this  life.  Our  Saviour  frequently  used  the 
words  eondenmation  and  damnation ;  but  he  nowhere  says  that  any 
man,  or  any  set  of  men,  would  be  damned  in  a  future  state  of  ex- 
istence. On  the  contrary,  he  defines  the  word  thus  :  John  3 :  19, 
"  And  this  is  the  condemnation,  that  light  is  come  into  the  world, 


DOCTRINE   OF   SALVATION    AND   DAMNATION.  293 

and  men  loved  darkness  rather  than  light,  because  their  dceffs  wcro 
evil."  And  of  the  unbeliever  he  atiiruis,  John  3:  18,  "He  that 
believeth  not  is  condemned  already  ;  because  he  hath  not  believed 
in  the  name  of  the  only  begotten  Son  of  God."  Again  he  says, 
John  9 :  39,  "  For  judgment  am  I  come  into  the  world,"  and  in 
John  12;  31,  "Now  is  i\\e  judginent  of  this  world."  Peter  says, 
1  Pot  4  :  17,  "  For  the  time  is  come  that  judgment  must  begin  at 
the  house  of  God."  John  the  Revelator  says,  Rev.  14:  6,  7,  "And 
I  saw  another  angel  fly  in  the  midst  of  heaven,  having  the  everlast- 
ing gospel  to  preach  unto  them  that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue,  and  people,  saying  with  a  loud 
voice.  Fear  God,  and  give  glory  to  him,  for  the  hour  of  his  judg- 
ment is  come."  The  word  which  in  these  texts  is  rendered  judgment 
is  the  same  that  is  rendered  damned  and  damnation  in  the  New 
Testament.  Jesus  came  into  the  world,  then,  to  execute  damnation  ; 
not  in  another  world,  but  here.  The  hour  of  damnation  had  come 
in  the  days  of  John.  The  damnation  of  the  world  commenced  eigh- 
teen hundred  years  ago,  and  first  began  at  the  house  of  God.  Paul 
speaks  of  damnation  in  this  world,  but  says  not  a  word  about  dam- 
nation anywhere  else.  He  speaks  of  some  "  whose  danmation  is 
just."  Rom.  3 :  8.  Of  some  who  ate  and  drank  damnation. 
1  Cor.  11 :  29.  Of  some  who  were  experiencing  damnation.  1  Tim 
5 :  12.  Jude  speaks  of  some  who  were  ordained  to  experience  the 
condemnation  they  were  tlien  in.  Jude  1  :  4.  And  Peter  speaks 
of  some  "  whose  damnation  slumbered  not."  2  Peter  2  :  3. 

INIark  16  :  16,  has  long  been  considered  a  standing  proof  of  the 
doctrine  of  damnation  in  a  future  world.  We  will  now  close  with 
an  examination  of  this  text,  trusting  that  our  remarks  on  it  will 
make  the  Bible  doctrine  of  damnation  perfectly  plain.  This  text 
reads  thus  : 

Mark  16 :  16,  "  He  that  believeth,  and  is  baptized,  shall  be 
saved  ;  but  he  that  believeth  not  shall  be  damned." 

The  questions  to  be  considered  are  :  1.  What  is  it  that  we  are 
required  to  believe,  the  belief  of  which  is  necessary  to  salvation  ? 
2.  What  is  the  nature  of  the  salvation  promised  to  the  believer 
and  where  is  it  to  be  experienced  ?  3.  What  is  the  nature  of  the 
damnation  threatened  to  the  unbeliever,  and  where  is  it  to  be  expe- 
rienced, and  how  long  ? 

1.  What  must  we  believe  ?     Ask   the   Calvinist,  the  Arminian 
25* 


294  DOCTRINE   OF    SALVATION    AND    DAMNATION. 

and  the  Universalist,  what  we  must  believe,  and  they  will  all  tell 
you,  and  tell  you  very  truly,  too,  and  in  the  language  of  Scripture, 
"  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved."  Ask 
them  if  our  simply  believing  that  there  was  such  a  person  as  Jesus 
Christ  will  be  sufficient,  and  they  will  all  tell  you  no.  And  they 
will  assign  as  a  reason  for  this,  that  a  man  may  believe  that  there 
was  such  a  person,  and  at  the  same  time  believe  him  to  have  bee» 
an  impostor.  So  far,  then,  these  three  classes  of  Christians,  embrac- 
ing all  who  profess  the  Christian  name,  are  perfectly  agreed.  And 
if  you  ask.  What  then  must  we  believe  about  Jesus  Christ  ?  they  will 
tell  you  that  every  man  is  required  to  believe  that  Jesus  Christ  is 
his  Saviour.  But  if  you  push  your  inquiries  a  little  further,  and 
ask,  as  an  individual.  Is  Jesus  Christ  my  Saviour  ?  you  have  now 
arrived  to  a  point  on  which  the  Calvinist  will  diiFer  from  the  Armin- 
ian,  the  Arminian  from  the  Calvinist,  and  the  Universalist  from 
both.  If  you  put  the  question  to  the  Calvinist,  Is  Jesus  my  Sa- 
viour ?  if  he  answers  in  consistency  with  his  creed,  he  must  tell 
you  Yes,  if  you  are  one  of  the  elect.  Before  you  can  believe  that 
Jesus  is  your  Saviour,  then,  you  must  believe  something  anterior  to 
this,  and  that  is,  that  you  are  one  of  the  elect.  But  what  evidence 
can  be  presented  to  the  mind  of  the  sinner  which  will  enable  him  to 
believe  that  he  is  one  of  the  elect  ?  No  man  but  a  Pharisee  can 
possibly  believe  this.  That  man's  organ  of  self-esteem  must  reach 
nigh  unto  heaven,  who  can  believe  that  he  is  selected,  out  of  the 
great  mass  of  mankind,  as  one  of  God's  chosen  favorites.  Hence, 
upon  the  principles  of  Calvinism,  there  are  no  grounds  of  belief. 
All  belief  which  is  worthy  of  the  name,  is  regulated  by  evidence. 
But,  in  this  case,  no  evidence  can  possibly  be  presented  to  the  mind 
of  any  rational  man,  which  will  enable  him  to  believe.  Besides,  if 
the  individual  is  one  of  the  elect,  he  will  be  saved  whether  he 
believes  Christ  is  his  Saviour  or  not ;  and  if  he  is  not  one  of  the 
elect,  if  he  believes  he  is  his  Saviour,  he  believes  a  lie.  Of  course. 
in  this  case,  his  faith  cannot  save  him.  If  he  was  reprobated  to 
damnation  before  the  foundation  of  the  world,  of  course  he  will  not 
be  damned  for  not  believing  that  Jesus  is  his  Saviour. 

If  you  ask  the  Arminian,  Is  Jesus  Christ  my  Saviour  ?  he  must 
tell  you  No,  not  unless  you  believe  that  he  is.  Hence,  he  requires 
you  to  make  truth  as  you  go  along.  Jesus,  he  tells  you,  is  not 
your  Saviour  now,  but,  by  believing  that  he  is,  you  can  convert  him 


DOCTfUNE    OF    SALVATION    AND    DAMNATIOX.  2*J5 

into  your  Saviour.  But  if  Jesus  is  not  your  Saviour,  why  should 
you  bo  required  to  believe  that  he  is  ?  If  he  is  not  your  Saviour, 
why  should  you  be  damned  for  believing  that  he  is  not  ?  If  he  is 
not  your  Saviour,  how  can  j'our  believing  that  he  is  make  him  so  ? 
If  he  is  your  Saviour,  and  you  believe  he  is  not,  you  believe  a  lie. 
If  he  is  not  your  Saviour,  and  you  believe  he  is  not,  you  believe  the 
truth.  According  to  this  theory,  then,  we  are  required  to  believe 
that  which  is  false,  in  order  to  be  saved ;  and,  by  believing  that 
falsehood,  we  convert  it  into  truth.  Again,  according  to  this  the- 
ory. God  saves  us  for  believing  a  lie,  and  damns  us  for  believing  the 
truth. 

If  you  ask  the  Universalist  what  you  must  believe  in  order  to  be 
saved,  he  will  tell  you  to  believe  the  Gospel.  In  the  verse  imme- 
diatel}'  preceding  the  text,  our  Lord  says  to  his  disciples,  "  Go  ye 
into  all  the  world  and  preach  the  Gospel  to  every  creature."  Then 
follows  the  text,  "  He  that  believeth,"  &g.  He  that  believeth  what  ? 
Evidently  the  Gospel,  which  the  disciples  were  commissioned  to 
preach  to  every  creature.  But  he  that  truly  believes  in  Jesus  will 
of  course  believe  his  Gospel.  Hence,  the  Universalist  will  tell  you 
to  believe  in  the  Lord  Jesus  Christ,  who  is  the  propitiation  "  for 
the  sins  of  the  whole  world  ;  "  who  "  tasted  death  for  every  man  ;" 
and  "who  gave  himself  a  ransom  for  all."  He  will  tell  you  to 
believe  in  Jesus,  who  is  the  Saviour  of  the  world  ;  and  to  believe 
in  God,  "  Avho  is  the  Saviour  of  all  men,  especially  of  those  that 
believe."  He  will  tell  you  to  believe  that  Jesus  Christ  is  your 
Saviour ;  and  to  believe  it,  because  it  is  true. 

2.  What  is  the  nature  of  the  salvation  promised  to  the  believer  ? 
We  have  already  shown  that  it  is  a  salvation  from  ignorance,  dark- 
ness, unbelief  and  sin.  Well,  where  is  it  to  be  experienced  ?  An- 
swer, in  the  place  where,  and  at  the  time  when,  faith  is  exercised. 
This  is  abundantly  proved  in  our  remarks  on  salvation,  and  requires 
no  further  proof  here. 

3.  What  is  the  nature  of  the  damnation  threatened  to  the  unbe- 
liever ?  It  is  a  sense  of  conscious  condemnation,  to  be  involved  in 
ignorance  of  God's  character  ;  to  be  in  the  gall  of  bitterness,  and  in 
the  bonds  of  iniquity  ;  to  be  involved  in  moral  death,  to  be  dead  ic 
trespasses  and  sins,  and  to  be  without  hope  and  without  God  in  the 
world.  Well,  where  is  this  damnation  to  be  experienced  ?  Like 
the  salvation  of  the  believer,  the  damnation  of  the  unbeliever  must 


296  DOCTRINE    OF    SALVATION    AND   DAMNATION. 

be  experienced  in  the  place  wliere,  and  at  the  time  when,  mankind 
are  unbelievers.  Again,  how  long  must  this  danniation  be  experi- 
enced ?  x\nswer,  just  as  long  as  the  unbelief  continues,  and  no 
longer.  Perhaps  one-half  or  more  of  the  believers  in  Christ  now 
were  once  unbelievers.  Paul  himself  was  once  a  noted  unbeliever, 
and  while  he  was  so  he  was  damned.  This  is  sufficiently  evident 
from  the  feelings  and  disposition  which  he  manifested.  No  man 
can  possess  the  Pharisaic,  bigoted  and  murderous  disposition  of  Saul 
of  Tarsus,  without  being  damned.  That  man  is  sufficiently  damned 
who  can  harbor  such  feelings  in  his  bosom.  While  Paul  was  an 
unbeliever,  therefore,  he  was  damned ;  but  the  moment  he  exercised 
faith  in  the  Gospel,  that  moment  his  damnation  ceased.  Now,  as 
we  have  shown  that  God's  will  is  that  all  men  shall  be  saved,  and 
come  unto  the  knowledge  of  the  truth  ;  when  that  will  is  accom- 
plished, there  will  be  no  unbelievers  among  men,  for  all  shall  know 
God  from  the  least  unto  the  greatest.  Unbelief,  which  is  the  cause 
of  damnation,  will  be  removed  ;  and  damnation,  which  is  the  effect, 
will  cease  with  the  cause  that  produced  it.  Dr.  Campbell  says  on 
this  text,  that  the  word  damned  "  is  not  a  just  version  of  the  Greek 
word.  The  term  damned,  with  us  (he  says),  relates  solely  to  the 
doom  which  shall  be  pronounced  upon  the  wicked  at  the  last  day. 
This  cannot  be  affirmed,  in  truth,  of  the  Greek  katakrino,  which 
corresponds  exactly  to  the  English  word  condemn."  To  the  same 
import  is  the  testimony  of  Home,  Cappe,  and  others. 


CHAPTER    XVIII. 
ON  THE   CASE  OF  JUDAS. 


SECTION    I 


Those  passages  which  show  the  case  of  Judas. 

Acts  1  :  16 — 20.  ISIen  and  brethren,  this  scripture  must  neetls  han 
been  fulfilled,  which  the  Holy  Ghost,  by  the  mouth  of  David,  spake  before 
concerning  Judas,  which  was  guide  to  them  that  took  Jesus.  For  he  was 
numbered  with  us,  and  hath  obtained  part  of  this  ministry.  Now  tliis  man 
purchased  a  field  with  the  reward  of  iniquity;  and,  falling  headlong,  he 
burst  asunder  in  the  midst,  and  all  his  bowels  gushed  out.  And  it  was 
known  unto  all  the  dwellers  at  Jerusalem,  insomuch  as  that  field  is  called 
in  their  proper  tongue  Aceldama,  that  is  to  say,  the  field  of  blood.  For  it 
is  written  in  the  book  of  Psalms,  Let  his  habitation  be  desolate,  and  let  no 
man  dwell  therein ;  and  his  bishopric  let  another  take. 

Ps.  41  :  9.  Yea,  mine  own  familiar  friend,  in  whom  I  trusted,  which  did 
eat  of  my  bread,  hath  lifted  up  his  heel  against  me. 

John  13  :  18.  I  speak  not  of  you  all  ;  I  know  whom  I  have  chosen  :  but 
that  the  scripture  may  be  fulfilled,  he  that  eateth  bread  with  me  hath  lifted 
up  his  heel  against  me. 

Matt.  "2(3 :  24.  The  Son  of  Man  goeth,  as  it  is  written  of  him:  but  woe 
unto  that  man  by  whom  the  Son  of  Man  is  betrayed  !  it  had  been  good  for 
that  man  if  he  had  not  been  born. 

Mark  14  :  21.  The  Son  of  Man  indeed  goeth,  as  it  is  written  of  him  : 
but  woe  to  that  man  by  whom  the  Son  of  Man  is  betrayed  !  good  were  it  for 
that  man  if  he  had  never  been  born. 

John  17  :  12.  While  I  was  with  them  in  the  world,  I  kept  them  in  thy 
name  :  those  that  thou  gavcst  me  I  have  kept,  and  none  of  them  is  lost  but 
the  son  of  perdition;  that  the  Scripture  might  be  fulfilled. 

Acts  1  :  25.  That  he  may  take  part  of  this  ministi-y  and  apostleship, 
from  which  Judas  by  transgression  fell,  that  he  might  go  to  his  own  place. 

John  6  :  70.  Jesus  answered  them,  Have  not  I  chosen  you  twelve,  and 
one  of  you  is  a  devil  ? 


298  ON    THE    CASE   OF   JUDAS. 

Matt.  26  :  14 — 16.  Then  one  of  the  twelve,  called  Judas  Iscariot,  Tvent 
unto  the  chief  priests,  and  said  unto  them,  what  will  ye  give  me,  and  I  will 
deliver  him  unto  }ou  ?  and  they  covenanted  with  him  Ibr  thirty  pieces  of 
Bilver.     And  from  that  time  lie  sought  opportunity  to  betray  him. 

Verses  47 — 50.  And  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve, 
came,  and  with  him  a  great  multitude,  with  swords  and  staves,  from  the 
chief  priests  and  elders  of  the  people.  Now  he  that  betrayed  him  gave  them 
a  sign,  saying.  Whomsoever  I  shall  kiss,  that  same  is  he;  hold  him  fist. 
And  forthwith  he  came  to  Jesus,  and  said.  Hail,  Master;  and  kissed  him. 
And  Jesus  said  unto  him.  Friend,  wherefore  art  thou  come?  Then  came 
they  and  laid  hands  on  Jesus,  and  took  him. 

John  13:2.  And  supper  being  ended  [the  devil  having  now  put  into 
the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray  him]. 

Verses  26,  27.  Jesus  answered.  He  it  is  to  whom  I  shall  give  a  sop,  when 
I  have  dipped  it.  And  when  he  had  dipped  the  sop,  he  gave  it  to  Judas 
Iscariot,  the  son  of  Simon.  And  after  tlie  sop,  Satan  entered  into  him. 
Then  said  Jesus  unto  him.  That  thou  doest,  do  quickly. 

Matt.  27  :  3 — 5.  Then  Judas,  which  had  betrayed  him,  when  he  saw 
that  he  was  condemned,  repented  himself,  and  brought  again  the  thirty 
pieces  of  silver  to  the  chief  priests  and  elders,  saying,  I  liave  sinned,  in  tliat 
I  have  betrayed  the  innocent  blood.  And  they  said,  AVhat  is  that  to  us  ? 
see  thou  to  that.  And  he  cast  down  the  pieces  of  silver  in  the  temple,  and 
departed,  and  went  and  hanged  himself. 


SECTION   II. 

Closing  Remarks,  and  a  Statement  of  Facts  concerning  Judai 

People  who  have  been  trained  to  a  belief  in  the  doctrine  of  end- 
less misery  are  in  the  habit  of  referring  to  the  case  of  Judas  to  pr^ve 
the  truth  of  their  doctrine.  But  we  ask  them  candidly  to  consider, 
first,  the  object  and  end  of  Christ's  mission  on  earth ;  the  object  of 
which  is  universally  acknowledged  to  be  the  salvation  of  man  from 
sin  and  death.  Could  Christ  have  accomplished  that  end,  without 
yielding  up  his  life,  in  sacrifice,  on  the  cross  ?  And  could  he  have 
been  delivered  up  and  crucified,  without  the  proper  means  to  eifect 
it  ?  Certainly  not.  And  if  God  purposed  to  save  man  by  the  death 
of  his  Son,  did  he  not  also  determine  the  means  by  which  his  death 
should  be  brought  about  ?  See  Acts  4  :  26—28.  "The  kings  of 
the  earth  stood  up,  and  the  rulers  were  gathered  together  against  the 
Lord  and  against  his  Christ.  For  of  a  truth,  against  thy  holy  child 
Jesus,  whom  thou  hast  anointed,  both  Ilcrod  and  Pontius  Pilate 
with  the  Gentiles,  and  the  people  of  Israel,  were  gathered  together 


ON  THE  CASE  of'  jduas.  299 

*br  tx,  do  whatsoever  thy  hand  and  thy  coimsel  determined  before 
to  be  do7ic."  Sec  also  Acts  2  :  23.  "  Him  {Christ)  being  delivered 
by  the  determinate  counsel  and  foreknowledge  of  God,  ye  have  taken, 
and  by  wicked  hands  have  crucified  and  slain."  From  these  facts 
we  learn,  that  the  whole  process  of  the  delivering  up,  the  counsel, 
and  death  of  Christ,  were  all  previously  determined  by  the  hand  and 
counsel  of  God.  Can  we,  then,  suppose  that  any  part  of  it  could 
have  been  subverted  or  set  aside  by  man  ?  Or  can  we  conclude  that 
Judas  must  be  endlessly  miserable,  for  being  instrumental  in  the 
accomplishment  of  that  end,  which  God  had  designed  ?  Certainly 
not.  Peter  says,  "  Ilim  being  delivered  by  the  doterniiiiate  counsel 
and  foreknowledge  of  God."  Judas  delivered  him  up  to  the  counsel 
of  the  Jews ;  of  course,  the  act  which  Judas  performed  was  de- 
termined of  God.  Now,  to  suppose  that  Judas  must  be  made  misera- 
ble without  end,  miserable  without  the  means  of  reforming  from  the 
error  of  his  ways ;  for  that  which  must  have  been  performed,  or 
God's  purposes  baffled,  and  the  world  lost !  we  think  is  darkening 
to  the  character  of  God,  and  degrading  to  his  purposes.  Could 
either  of  the  disciples  have  viewed  the  purpose  and  plan  of  God,  iu 
saving  the  world,  in  its  proper  light;  and,  seeing  no  one  to  step  ibr- 
ward  as  a  means,  he  had  volunteered  his  services  as  a  means  in  that 
fearful  tragedy,  would  he  not  rather  have  immortalized  than  de- 
graded his  name  ?  But,  as  we  have  no  probable  evidence  that  the 
above  was  the  case  with  Judas,  we  must  suppose  him  to  have  been 
influenced  by  some  other  motive,  which  [equally  effected  the  purpose 
of  God,  but]  in  its  nature  and  operations  greatly  fended  to  blacken 
and  degrade  his  character.  But  as  God  overrules  means  to  effect 
his  own  purposes,  and  eventually  superintended  the  great  and  memor- 
able events  with  which  Judas  stood  connected,  docs  it  not  betray  a 
weakness,  and  an  unphilosophical  mind  in  man,  to  say  that  God's 
purposes  are  so  mystified,  his  plans  so  deranged,  that  he  eventually 
must,  yea  will,  eternally  damn  any  of  his  creatures  for  the  part  they 
may  have  acted  in  the  drama  of  life  ?  Does  not  God  overrule  all 
things  for  good  ?  And  will  he  not  overrule  even  that  event,  for 
the  ultimate  good  of  Judas  ?  Our  Saviour,  when  upon  the  cross, 
prayed  for  the  whole  band  of  his  murderers  and  offenders,  saying, 
"  father,  forgive  them,  for  they  knew  not  what  they  do."  Are  not 
the  prayers  of  our  Saviour,  all,  eventually  and  effectually,  answered 
Most  certainly,  if  his  own  words  be  true.     He  says  to  his  Father 


300  ox    THE*  CASE   OF    JUDAS. 

I  thank  thee  that  thou  hast  heard  me  :  and  I  knew  that  thou  hearest 
me  always.  John  11 :  42.  But  it  is  said  Judas  was  "  the  son  of 
perdition"  [ill  fortune\.  Does  this  show  that  Judas  is  or  will  be 
eterimlly  lost  ?  No.  Judas  was  a  man  of  loss  and  ill  fortune. 
He  was  lost  to  the  apostleship  and  ministry,  in  which  he  had  pre- 
viously shared.  He  was  considered  a  traitor,  and  abandoned  by  the 
church,  and  by  the  world.  Son  of  perdition,  is  a  Hebraism,  signi 
fying  one  that  is  lost,  or  a  man  of  ill  fortune.  All  this  Judas 
effectually  and  sufficiently  experienced  in  this  world.  Judas  was 
also  called  a  devil  {diabolos);  that  is,  an  opposer  or  untrue.  But 
•will  this  eternally  damn  him  ?  Christ  says  to  Peter,  Matt.  16  :  23, 
"  Get  behind  me,  Satan  :  thou  art  an  offence  unto  me,"  &c.  Yet  no 
one  supposes  that  Peter  is  forever  lost.  But  it  is  said.  Matt.  26  :  24, 
"  it  had  been  good  for  that  man  if  he  had  not  been  born."  These 
words  are  not  strictly  and  literally  to  be  interpreted,  as  they  were  a 
proverbial  form  of  speech  among  the  Jews  ;  and  every  one  ought  to 
know  that  proverbs  are  not  to  be  literally  taken.  Dr.  Clarke  shows 
the  above  to  be  correct.  At  the  end  of  chap.  1,  in  Acts,  he  also 
says,  "  The  utmost  that  can  be  said  of  the  case  of  Judas  is  this  :  he 
committed  a  heinous  act  of  sin  and  ingratitude,  but  he  repented  and 
did  what  he  could  to  undo  his  wicked  act ;  he  had  committed  the 
sin  that  involves  the  death  of  the  body ;  but  who  can  say  (if  m.ercy 
was  offered  to  Christ's  murderers,  .  .  .  )  that  the  same  mercy  could 
not  be  extended  to  wretched  Judas  ? "  He  further  states  that  the 
chief  priests  were  actually  more  guilty  than  Judas ;  and  if  mercy 
could  have  been  extended  to  them  (which  the  Dr.  admits  was),  then 
Judas  did  not  die  out  of  its  reach.  "  And  I  contend  further  "  (says 
the  Dr.),  "  that  there  is  no  positive  evidence  of  the  final  damnation 
of  Judas  in  the  sacred  text."  See  Paige's  Selections.  Jeremiah 
cursed  the  day  in  which  he  was  born.  He  says,  "  Cursed  be  the  day 
wherein  I  was  born :  let  not  the  day  wherein  my  mother  bare  me 
be  blessed,"  &c.  See  Jer.  20  :  14 — 18.  Pious  Job  also  says,  "  Let 
the  day  perish  wherein  I  was  born,  and  the  night  in  which  it  was 
said,  there  is  a  man  child  conceived.  Let  that  day  be  darkness ; 
let  not  the  light  shine  upon  it,"  &c.  See  Job  3  :  1 — 12.  Now,  no 
one  will  contend  that  righteous  Jeremiah,  or  pious  Job,  have  gone 
to  an  endless  hell;  yet  they  curse  the  day  of  their  birth,  and  contend 
that  it  would  liave  been  good  had  they  not  been  born.  But  it  is 
8aid,  Judas  "  hanged  himself,"  Matt.  27  :  5,    "  And  he  cast  down 


ON    THE   CASE   OF   JUDAS.  301 

the  pieces  of  silver  in  the  temple  and  departctl,  and  went  and  hanged 
himself."  This  expression  appears  to  contradict  what  is  said  in 
Acts  1 :  18,  "Now  this  man  [Judas]  purchased  a  field  with  the  re- 
ward of  iniquity ;  and,  falling  headlong,  he  burst  asunder  in  the 
midst,  and  all  his  bowels  gushed  out."  This  account  of  his  end  is 
evidently  correct.  There  is  no  evidence  that  Judas  hung  himself, 
or  that  he  took  his  own  life  in  any  way.  The  difficulty  is  witli  the 
expression,  "  hanged  himself,"  in  IMatthew.  The  Greek  word 
apegxato,  rendered  "  hanged  himself,"  has  not  of  necessity  that  sig- 
nification. It  appears  to  have  the  following  meaning: "he  [Judas] 
went  out,  being  snffncated,  or  sfravgled  iviik  grief.  Campbell 
renders  it  "  utranghd  hi?nself ;"  and  says  "  it  may  be  rendered,  tvas 
stcffocated."  Wakefield's  version  is,  "  was  choked  with  anguish." 
Clarke  says,  "  it  may  be  rendered,  teas  strangled."  This  harmonizes 
the  two  passages,  and  removes  the  apparent  difficulty.  Judas  was 
evidently  mortified  and  grieved  to  excess.  In  verses  3,  4,  it  is  said, 
that  "  when  he  saw  that  he  [Chrlstl  was  condemned,  he  repented 
himself,  and  brought  again  the  thirty  pieces  of  silver  to  the  chief 
priests  and  elders,  saying,  I  have  sinned,  in  that  I  have  betrayed  the 
innocent  blood.  And  they  said.  What  is  that  to  us?  see  thou  to 
that."  Upon  hearing  this  answer,  Judas  cast  down  the  pieces  of 
silver  and  went  out,  not  only  repenting,  but  with  such  highly-grieved, 
mortified,  and  wounded  feelings,  that  he  was  completely  suffocated 
and  choked  with  grief,  to  that  degree,  that  he  actually  fell  headlong, 
bursting  asunder,  and  tlius  expiring  in  a  moment  of  grief,  repentance, 
and  agony.  What  more  pitiable  could  his  condition  have  been  ? 
and  what  stronger  evide^ice  of  sorrow  and  compunction  could  have 
been  manifested  ?  and  he,  who  feels  to  pursue  and  follow  him,  even 
into  eternity,  and  further  torment  him  there,  must  be  destitute  of  all 
sympathy,  and  even  humanity  itself.  The  motive  of  Judas  in  be- 
traying, or  delivering  up  Christ  to  the  Jews,  could  not  have  been  for 
the  purpose  of  having  him  crucified.  Judas  knew  that  his  Master 
possessed  the  power  of  delivering  himself  from  his  enemies,  and  this 
he  had  often  seen  him  perform ;  but  he  might  have  felt  somewhat 
avaricious,  and  designed  the  money  for  his  own  individual  use,  but 
more  probably  (as  he  was  their  treasurer,  carried  the  bag,  &c.)  that 
he  designed  it  for  the  use  of  the  fraternity,  or  the  benefit  of  the 
church.  But  when  he  saw  the  result,  he  was  disappointed;  he  saw 
that  he  had  misjudged,  and  was  chagrined,  mortified,  grieved,  and 
26 


302  ON    THE   CASE    OB'   JDDAS. 

repentant.  What  more  could  he  have  done,  on  learning  his  own 
frailty  and  misdoings? 

But  is  is  said  by  the  unreflecting,  that  Judas  has  gone  to  an  end- 
less hell,  because  of  the  expression  in  Acts  1 :  25,  "  that  he  might 
go  to  his  own  place."  Admitting  this  phrase  to  allude  to  Judas, 
and  what  does  it  prove  ?  Certainly,  not  that  he  has  gone  to  an  end- 
less hell ;  for  no  such  place  is  defined  or  taught  in  the  Bible.  And 
if  it  were,  it  was  not  pointed  to  as  the  place  of  Judas  ;  for  "  his  own 
place"  could  signify  no  more  than  to  his  former  state  or  condition  ; 
or,  if  applied  to  his  death,  could  imply  no  more  than  that  he  had 
gone  to  the  state  of  the  dead  in  general ;  independently  of  either 
rewards  or  punishments ;  as  is  evidently  taught  in  Eccl.  3 :  20, 
"  All  go  unto  one  place ;  all  are  of  the  dust,  and  all  turn  to  dust 
again." 

But  it  is  thought  by  some  of  the  best  Partialist  writers,  that  the 
expression,  "  his  own  place,"  does  not  allude  to  Judas  at  all ;  but  to 
Matthias.  Dr.  Hammond,  Priestly,  and  others,  are  of  that  opinion. 
Dr.  Clarke  says,  "  Should  the  25th  verse  be  urged  against  this  pos- 
sihiUtij  (i.  e.,  of  the  salvation  of  Judas),  because  it  is  there  said  that 
Judas  fell  from  his  ministry  and  apostleship,  that  he  might  go  to 
his  own  place,  and  that  this  plojce  is  hell,  I  answer  (1),  it  remains 
to  be  proved  that  this  place  means  hell ;  and  (2),  it  is  not  clear  that 
the  words  are  spoken  of  Judas  at  all,  but  of  Matthias ;  his  own  place 
meaning  that  vacancy  in  the  apostolate  to  which  he  was  then  elected." 
Paige's  Selections. 

The  Apostles  appeared  to  be  anxious  to  fill  the  vacancy,  in  the 
loss  of  Judas.  They  made  choice  of  two,  Justus  and  Matthias. 
They  then  prayed  —  (not  that  the  Lord  would  damn  Judas  —  but) 
that  the  Lord  would  show  them  which  of  the  two  should  succeed  in 
filling  the  vacancy ;  that  he  (the  chosen  one)  might  go  to  his  own 
place.  All  the  arguments  which  are  brought  forward  to  prove  the 
endless  torment  of  Judas  do  utterly  fail.  We  might  as  well,  in 
reality,  undertake  to  prove  the  endless  ruin  of  any  other  man,  as 
that  of  Judas.  Hundreds  have  been  more  wicked  than  Judas,  of 
whom  it  is  believed  that  they  are  now  in  heaven.  Judas  was 
wicked,  and,  like  every  other  sinner,  suffered  in  proportion  to  the 
nature  and  demerit  of  his  crime. 

In  the  last  place,  let  us  consider,  briefly,  the  more  favorable  part 
jf  his  history.     Judas  was  one  of  the  twelve  apostles ;  and  in  com* 


ON    THE    CASE   OF    JUDAS.  303 

rnon  with  all  the  other  apnstlos,  he  received  tlie  power  of  working 
iiiinvclcs,  as  evidence  of  his  divine  appointincnt  to  the  apostlcship. 
Wo  have  no  reason  to  doubt  his  zeal,  or  distrust  his  faitlifulness  and 
assiduity,  at  least  until  the  time  of  the  betrayal.  Long  before  Judas 
had  transgressed,  and  before  any  other  than  Judas  was  known  as 
filling  his  place,  Christ,  in  answer  to  Peter,  said,  "  Verily  I  say  unto 
you,  tliat  ye  which  have  followed  me,  in  the  regeneration,  when  the 
Son  of  man  sliall  sit  on  the  throne  of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel,"  Matt.  19  :  28. 
Christ  must  here  have  alluded  to  the  twelve,  of  which  Judas  was 
one,  and  who  also  had  followed  Christ  in  the  regeneration,  and  was 
to  sit  upon  one  of  the  twelve  thro7ies.  The  following  facts  may  now 
be  stated.  1st.  Judas  was  actually  one  of  the  twelve  apostles,  and 
chosen  as  such,  by  Christ  himself.  2d.  That  for  a  long  time,  at 
least,  he  was  as  true  to  his  trust,  and  acted  his  part  in  as  good  faith, 
as  did  any  other  apostle.  3d.  That  the  j)art  he  took  in  tlie  betray- 
ing of  Christ  was  the  part  for  which  God  had  raised  him  up,  and 
that  which  was  predetermined  by  the  counsel  of  Heaven.  4th.  That 
notwithstanding  he  was  a  sinner,  yet,  tliat  no  man  ever  left  the  world 
manifesting  greater  sorroin  for  sin,  more  compunction  of  heart, 
deeper  contrition,  or  more  regret  for  offences,  than  did  Judas. 
5th.  That  there  is  no  sJiade  of  evidence  that  Judas  will  be  eternally 
miserable.  6th.  That,  in  common  with  all  transgressors,  he  suf- 
fered in  this  world  the  just  demerit  of  all  his  crimes.  7th.  That  the 
last  account  of  him  is,  he  had  gone  the  way  of  all  the  earth  —  he 
was  dead :  and  if  any  one  can  give  a  further  or  better  account  of 
him,  we  will  kindly  receive  it. 


CHAPTER    XIX. 
BLASPHEMY  AGAINST  THE  HOLY  GHOST 


SECTION    I. 


Those   passages  wherein  the  expression.  Blasphemy  against  thk  HoLt 
Ghost,  occurs. 

Matt.  12  :  31,  32.  Wherefore  I  say  unto  you,  all  manner  of  sin  and 
Masphcmy  shall  be  forgiven  unto  men  :  but  the  blasphemy  against  the 
Holy  Ghost  shall  not  be  forgiven  unto  men.  And  whosoever  speaketli  a 
word  against  the  Son  of  Man,  it  shall  be  forgiven  him  :  but  whosoever 
Bpeaketh  against  the  Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in 
this  world  [f/io/ii],  neither  in  the  world  [or  as^e]  to  come. 

Mark  3  :  28 — 30.     Verily  I  say  unto  you,  all  sins  shall  be  forgiven  unto 
the  sons  of  men,  and  blasphemies  wherewith  soever  tliey  shall  blaspheme 
but  he  that  shall  blaspheme  against  the   Holy  Ghost  hath   never  forgive', 
ness,  but  is  in  danger  of  eternal  damnation  [^aioniou  kriseos']  ;  because 
they  said,  he  hath  an  unclean  spirit. 


SECTION    II. 

Remarks  on  the  Blasphemy  against  the  Holy  Ghost. 

The  subject  of  the  "  blasphemy  against  the  Holy  Ghost  "  is  often 
brought  as  an  insurmountable  objection  to  the  doctrine  of  universal 
holiness  and  happiness.  In  the  first  place,  we  will  inquire,  upon 
the  admission  that  the  above  texts  teach  the  doctrine  of  endlesa 
misery,  how  many  can  possibly  be  exposed  to  that  state  ? 

Christ,  in  the  first  place,  positively  affirms  that  "  all  manner  of 
pin  and  blasphemy  shall  be  forgiven  unto  men."     "  Verily  I  say 


BLASPHEMY    AGAINST   THE   HOLY    GHOST.  305 

unto  you,  all  sins  shall  be  forgiven  unto  the  sons  of  men,  and  blas- 
phemies wherewith  soever  they  shall  blaspheme  :"  or,  whosoever 
speaketh  a  word  against  the  Son  of  man,  it  shall  be  forgiven  him. 
See  those  passages  in  the  preceding  Section.  Now  it  is  positively 
declared  by  him  who  cannot  lie,  that  all  manner  of  sins  and  blas- 
phemies, wherewith  soever  tlic  sons  of  men  shall  blaspheme,  shall  he 
forgiven  them  :  but  whosoever  speaketh  or  blasphemeth  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world,  nor 
in  the  world  to  come.  Among  all  the  sins  and  blasphemies  ever 
perpetrated  on  earth,  or  any  which  may  be  conunitted  in  all  coming 
time,  there  is  but  one  solitary  exception  ;  viz.,  the  sin  against  the 
Holy  Ghost.  Header,  how  many  suppose  you  ever  committed  this 
sin  ?  When  this  question  is  settled,  we  have  data  from  which  to 
determine  how  many  will  eventually  suffer  endless  misery.  What 
shall  we  do  with  all  the  wicked  rebels,  from  Cain  down  to  the  period 
of  our  Saviour  ?  For  the  Holy  Ghost  was  not  presented,  either  for 
man  to  receive  or  reject,  until  the  day  of  miracles  by  Christ.  And 
what  shall  we  do  with  all  the  wicked  unbelievers,  drunkards,  mur- 
derers and  revilers,  from  Christ's  day  down  to  the  present  period  ? 
And  how  shall  we  dispose  of  all  the  blasphemous  infidels  and  athe- 
ists., from  the  beginning  of  the  world  until  now  ?  For  all  manner 
of  sins  and  blasphemies  shall  be  forgiven  unto  men,  with  one  ex- 
ception. Upon  the  premises  we  have  admitted  the  only  result  is 
this  :  none  ever  were,  or  ever  can  be,  sent  to  hell,  save  those  very 
few  of  the  Jews  who  stood  by,  saw  Christ  work  miracles  and  accused 
him  of  doing  the  same  by  the  power  of  Beelzebub,  the  prince  of 
devils.  It  is  not  possible  to  involve  any  others,  for  all,  excepting 
those,  ^^  shall  be  forgiven."  In  Mark  3  :  22,  it  is  said,  "And  the 
Scribes  which  came  down  from  Jerusalem  said,  He  hath  Beelzebub, 
and  by  the  prince  of  devils  casteth  he  out  devils."  The  sole  found- 
ation and  only  reason  why  our  Saviour  made  the  expression,  "  he 
that  blasphemeth  against  the  Holy  Ghost  hath  never  forgiveness," 
is  based  in  this  verse  and  in  the  expression,  "  by  the  prince  of 
devils  casteth  he  out  devils."  As  evidence  of  this,  observe  the 
30th  verse  ;  after  having  stated  the  result  of  their  expression  (which 
was  sin  against  the  Holy  Ghost),  he  adds,  "  Because  they  said.  He 
bath  an  unclean  spirit."  This  solves  the  problem  why  the  expres- 
sion, "sin  against  the  Holy  Ghost,"  was  made  at  all ;  and  neces- 
sarily confines  that  si?i  to  the  very  few  who  had  the  privilege  of 
26* 


306  BLASPHEMY   AGAINST   THE   HOLY    GHOST, 

Feeing  him  perform  those  miracles  by  the  power  of  God,  and  at  tha 
same  time  attributed  it  to  the  power  of  Beelzebub,  the  prince  of 
devils.  This  is  the  only  conclusion  to  which  we  possibly  can  arrive. 
Hence,  upon  the  admission  of  the  common  opinion  of  this  subject,  it 
proves  too  much  for  those  who  adopt  it.  It  would  reduce  their  hell 
to  a  mere  speck,  and  its  inmates  to  a  simple  unit.  It  would  also 
overstock  heaven  with  millions  on  millions  of  those  which  they  sup- 
pose to  be  only  ill  and  hell  deserving. 

In  Mark  it  is  said  of  him  that  blasphemeth  against  the  Holy 
Ghost,  that  he  "  hath  never  forgiveness,  but  is  in  danger  of  eternal 
damnation."  Now,  there  is  no  language  here  expressed  that 
alludos  to  eternity.  It  is  simpl}'  signitied,  that  such  an  one  would 
not  be  likely  to  receive  forgiveness  or  amendment  in  that  age  ;  con- 
sequently would  be  in  danger  of  the  judgment  or  condemnation 
coming  upon  them.  They  actually  were  in  danger  of  (aioniou 
kriseos)  the  judgment  of  that  age,  which  was  certain  to  overtake 
all  the  hardened,  lieedless  and  disobedient. 

Matthew  says  that  such  an  one  shall  not  be  forgiven  in  this  world 
{aioni)  or  in  that  to  come.  Pearce,  on  this  subject,  says,  "  Neither 
in  this  world,  &c.  Rather,  neither  in  this  age  nor  in  the  age  to 
come  ;  that  is,  neither  in  this  age  when  the  law  of  Moses  subsists, 
nor  in  that  also  wlien  the  kingdom  of  heaven,  which  is  at  hand, 
shidl  succeed  to  it.  Tliis  is  a  strong  way  of  expressing  how  diffi- 
cult a  thing  it  was  for  such  a  sinner  to  obtain  pardon,  ,  ,  .  Christ 
does  not  say  to  him  that  blasphemeth  and  repenteth,  but  to  him 
that  blasphemeth  ;  and,  therelbre,  he  means  to  him  that  continueth 
in  his  blasphemy,  for  with  God  there  is  no  sin  that  is  unpardona- 
ble." Wakefield  says,  "age;  aioni ;  ihaX  \s,  i^Q  Jewish  dispe7i- 
sation,  which  was  then  in  being,  nor  the  Christian,  which  was 
going  to  be  established."  Clarke  says,  "  Neither  in  this  world,  &c. 
Thougli  I  follow  the  common  translation,  yet  I  am  fully  satisfied 
the  meaning  of  the  word  is,  neither  in  this  dispensation,  viz., 
the  Jewish,  nor  in  that  which  is  to  come,  viz.,  the  Christian." 
The  Dr.  also  says,  under  the  same  head,  that  "  when  our  Lord 
Bays  that  such  a  sin  hath  no  forgiveness,  he  is  to  be  understood  that 
the  body  shall  be  destroyed,  as  under  the  Jewish  dispensation  ; 
while  mercy  may  be  extended  to  the  soul."  He  also  adds,  "The 
punishment  of  presumptuous  sins  under  the  Jewish  law,  to  which 
our  Lord  evidently  alludes,  certainly  did  not  extend  to  the  damna- 


BLASPHEMY    AGAINST    THE   nOI.V    GHOST.  307 

tion  of  the  soul,  though  the  body  was  destroyed ;  therefore,  I  think 
tliat  though  there  was  no  such  forgiveness  to  be  extended  to  this 
crime  as  to  absolve  the  man  from  the  punishment  ol"  temporal  death, 
yet,  on  repentance,  mercy  might  be  extended  to  the  soul,  and  every 
sin  may  be  repented  of"  under  the  (Jospel  dispensation."  Com.  in 
loc.     See  Paige's  Selections. 

The  foregoing  quotations  are  sufficient  to  show  that  Partialist 
commentators  themselves,  do  not  suppose  that  the  sin  against  the 
Holy  Ghost  is  unpardonable  ;  or,  that  the  doctrine  of  endless  misery 
is  taught  thereby.  The  fact  is  this,  their  blasphemy  was  a  slander- 
ous reproach  against  Christ  and  the  power  by  which  he  cast  out 
demons  (cured  diseased)  ;  and  the  nature  of  this  crime  was  so  ma- 
lignant, that  justly  they  deserved  strict  condemnation,  either 
under  the  administration  of  that  age  or  that  to  come,  the  Gospel. 
Such  was  the  turpitude  of  their  hearts,  that  they  were  actually  in 
danger  of  remaining  unmoved,  and  consequently  of  suffering  the 
conniion  calamity  of  their  age  and  nation,  as  a  just  retribution  of 
their  slanderous  and  malignant  conduct.  No  intimations  are  here 
or  anywhere  else  given,  that  God  will  eternally  cast  off  or  damn 
any  one.  Neither  is  there  such  a  sentence  as  "  i\\Q  finally  impeni- 
tent," in  all  the  word  of  God. 


CHAPTER    XX. 

TRINCIPAL  ARGUMENTS  IN  PAYOR  OF 
UNIVEHSALISM,  ETC. 


A  brief  Statement  of  the  Principal  Arguments  in  favor  of  Universalism  ; 
also.  Objections  to  those  Arguments,  and  Replies  to  those  Objections. 

We  shall  only  state  these  arguments,  objections,  &c.,  in  brief, 
and  leave  the  reader  to  carry  out  the  reasoning.  We  argue  the 
truth  of  the  doctrine  of  universal  salvation  from,  — 

1.  The  NATURE,  CHARACTER  and  ATTRIBUTES  of  GoD.  The  ?iature 
of  God  is  Love.  This  love  is  infinite  in  degree,  unlimited  in  extent, 
and  endless  in  duratian.  It  therefore  extends  to  every  sentient 
being  that  ever  did,  does  now,  or  ever  will,  exist  in  the  universe. 
In  character,  God  is  kind,  good,  benevolent,  merciful  and  just. 
God's  attributes  are  omnipotence,  omniscience,  omnipresence,  infi- 
nite wisdom,  holiness,  justice,  mercy  and  truth.  Every  quality, 
characteristic  and  attribute  of  God,  is  under  the  supreme  control 
and  direction  of  goodness  or  love.  God  is  the  primary  cause  of  all 
things.  He  is,  therefore,  the  author  of  man's  existence  ;  and,  con- 
sequently, his  Creator.  God  never  acts  without  a  design.  He 
must,  therefore,  have  had  some  design  in  creating  man,  God  is 
impartial.  He  has,  therefore,  the  same  design  in  creating  all  men, 
that  he  had  in  creating  the  first  man.  God  is  good  ;  and  no  good 
being  can  act  with  a  bad  design.  The  design  which  he  had  in 
creating  man,  and  the  design  which  he  has  in  creating  all  men,  must 
therefore  be  good.     To  create  beings  for  misery,  would  be  to  create 


ARGDMENTS   IN    FAVOR    OF    UNIVERSALISM.  309 

them  with  a  bad  design.  To  create  beings  for  happiness,  would  be 
to  create  them  with  a  good  design.  Therefore,  God  created  man 
for  happiness;  and  the  existence  which  he  conferred  upon  him,  he 
designed  to  be,  on  the  whole,  a  blessing  and  not  a  curse. 

OiUECTiON.  —  "  This  reasoning  is  a  priori,  and  a  priori  reasoning 
on  this  subject  is  inadmissible ;  inasmuch,  as  by  a  regular  process 
of  a  priori  reasoning  from  the  nature  and  character  of  God,  we 
should  come  to  the  conclusion  that  God  would  have  excluded  all 
evil  from  the  universe.  But  this  he  has  not  done  ;  therefore,  a 
priori  reasoning  from  the  attributes  of  God  is  inconclusive,  and 
extremely  fallacious." 

Answkr.  —  It  is  not  true  that  a  course  of  a  priori  reasoning 
from  the  attributes  of  God  would  lead  us  to  the  conclusion  that  he 
would  have  excluded  all  evil  from  the  universe.  Let  us  see.  God 
is  the  only  infinite  being  in  the  universe.  Only  one  infinite  being 
can  exist  in  the  universe.  God  is  the  only  standard  of  absolute 
perfection  in  the  universe.  God  cannot  create  a  being  equal  to 
himself.  If,  therefore,  he  creates  beings  at  all,  he  must  create 
them  inferior  to  himself.  Well,  just  in  proportion  as  they  are 
inferior  to  himself,  just  in  that  proportion  they  must  fall  short  of 
perfection  ;  and  just  in  proportion  as  they  fall  short  of  perfection, 
just  in  that  proportion  they  must  partake  of  imperfection.  Imper- 
fection is  an  evil  ;  and,  as  imperfection  exists  necessarily,  hence 
God  could  not  exclude  all  evil  from  the  universe. 

To  this  it  may  be  replied,  that  "  according  to  this  reasoning,  evil 
exists  necessarily,  and  if  the  present  existence  of  evil  can  be  recon- 
ciled with  the  divine  benevolence,  the  endless  existence  of  evil  can 
be  as  well  and  as  easily  reconciled  with  that  benevolence."  An- 
swer :  —  The  evil  of  imperfection  undoubtedly  exists  necessarily, 
but  it  by  no  means  follows  that  all  evil  exists  necessarily.  This 
subject  has  been  involved  in  a  great  deal  of  obscurity  and  confusion, 
in  consequence  of  the  habit  which  philosophers  and  divines  have 
fallen  into,  of  classing  all  evils  under  one  general  head.  Now,  the 
fact  is,  that  there  are  three  different  kinds  of  evils  in  the  world. 
1.  Those  which  exist  necessarily.  2.  Those  which  exist  by  per- 
mission or  apjiointment  of  God,  for  wise  and  benevolent  purposes. 
3.  Those  which  may  be  said  to  be  of  our  own  procuring.  Those  of 
the  first  class  must  exist  to  a  greater  or  less  extent,  as  long  as 
created  beings  are  in  existence,  though  they  may  constantly  be 


310  ARGUMENTS   IN    FAVOR   OP    UNIVERSALISM. 

growing  less  and  less.  For  instance,  man  can  never  be  as  powerful 
as  God  ;  he  can  never  be  as  wise  as  God,  nor  can  he  ever  be  as 
good  as  God,  Yet,  he  may  be,  throughout  the  ceaseless  ages  of 
eternity,  constantly  approximating  towards  the  perfections  of  God 
but,  after  all,  he  will  never  attain  to  the  point  of  absolute  perfec- 
tion. Those  evils  which  exist  by  permission  or  appointment  of  God 
for  wise  and  benevolent  purposes,  will  of  course  be  removed  when 
the  benevolent  object  of  their  existence  is  attained.  Those  which 
are  of  our  own  procuring  will  grow  less  and  less  as  mankind  pro- 
gress in  knowledge,  wisdom  and  virtue.  To  suppose  that  any  evils 
which  are  under  God's  control  exist  as  an  erid  (which  they  must,  if 
they  exist  endlessly),  is  to  impeach  the  goodness  and  lienevolence 
of  God.  To  suppose  that  those  evils  exist  as  a  means  of  accom- 
plishing more  good  than  could  otherwise  be  brought  about  (which  is 
undoubtedly  true),  is  to  suppose  that  they  are  limited  and  finite  ; 
and  that  they  will  eventually  terminate  in  the  good,  to  accomplish 
which,  they  exist.  But  it  will  be  said.  "  God  has  been  just  as  good 
in  all  time  past  as  he  is  now,  and  he  is  just  as  good  now  as  he  ever 
will  be  ;  and  as  he  has  in  time  past,  and  does  now  permit  evil  to 
exist,  therefore,  we  have  no  proof  but  that  such  will  always  con- 
tinue to  be  the  case."  Answer  :  —  If  we  admit  this  reasoning  to 
be  correct,  we  have  only  to  carry  it  out,  and  we  overthrow  the 
brightest  hopes  of  all  [n'ofessing  Christians.  For  instance.  Chris- 
tians hope  to  be  eventually  delivered  from  the  power  and  dominion 
of  sin  ;  but,  as  they  are  subject  to  sin  now,  therefore  they  always 
will  be.  Chi'istians  hope  to  be  delivered  from  the  bondage  of  cor- 
ruption, into  the  glorious  liberty  of  the  children  of  God  ;  but,  as 
they  are  subject  to  the  bondage  of  corruption  now,  therefore  they 
always  will  be.  Christians  hope  to  be  placed,  eventually,  beyond 
the  reach  of  death  ;  but,  as  they  are  subject  to  death  now,  therefore 
they  always  will  be.  Christians  hope  to  be  placed  beyond  the  reach 
of  pain,  sickness  and  sorrow ;  but,  as  they  are  subject  to  these  evils 
now,  therefore  they  always  will  be.  If  the  present  existence  of 
sin,  sorrow,  sickness  and  pain,  can  be  reconciled  with  the  divine 
benevolence,  then,  according  to  the  mode  of  reasoning  adopted  by 
the  objector,  the  endless  existence  of  these  evils  can  as  well  and  as 
easily  be  reconciled  with  that  benevolence.  And,  if  the  present 
existence  of  any  evil  which  is  under  God's  control  proves  that  evil 
will  exist  endlessly,  then   the  same  argument  will  prove  the  endlesi 


ARGUMENTS   IN    FAVOR   OF    UNIVERSALFSM.  811 

existence  of  all  evils  uhich  have  ever  been  seen,  felt  or  cxpcriencod, 
by  man.  In  that  case,  what  becomes  of  the  hopes  an-l  expectations 
of  all  benevolent  and  good  men  ?  Again,  this  reasoning  comes  in 
contact  with  the  plain  declarations  of  the  Bible.  Sin  is  an  evil, 
and  it  exists  now  ;  but  the  Bible  instructs  us  to  "behold  the  Lamb 
of  God  which  laketh  aii:ay  the  sin  of  the  world."  It  assures  u9 
that  Christ  will  "finish  the  transgression  and  make  «?«  end  of  sin." 
Death  is  an  evil,  and  it  reigns  triumphant  over  man  now  ;  but  th(, 
Bible  declares  that  "  death  shall  be  swallowed  up  in  victory ;"  and 
that  "  the  last  enemy,  death,  shall  be  destroyed."  Sorrow,  sickness 
and  pain,  are  evils,  and  they  are  experienced  in  a  greater  or  less 
degree  by  all  now  ;  but  the  Bible  affirms  that  the  period  will  arrive 
when  "  there  shall  be  no  more  death,  neither  sorrow  nor  crying, 
neither  shall  there  he  any  more  pain.''^  Man  is  a  strange  com- 
pound of  good  and  evil,  and  who  can  doubt  that  God  designed  his 
present  existence  to  be  a  mixed  state  of  good  and  evil,  pleasure  and 
pain,  happiness  and  misery  ?  He  who  doubts  this  must  doubt  the 
evidence  of  his  own  senses.  If  God  did  not  desiijfn  this,  one  thins; 
is  certain,  he  has  been  most  wofully  disappointed.  In  view  of  the 
above  considerations,  it  evidently  appears  that  man  is  a  progressive 
being  ;  that  the  present  is  oidy  the  incipient  stage  of  his  existence, 
and  that  he  is  destined  to  rise  higher  and  higher  in  the  scale  of 
intellectual  and  moral  improvement,  and  approximate  nearer  and 
nearer  to  the  perfections  of  his  Creator. 

2.  We  argue  the  truth  of  Universalism  from  the  nature  of  man. 
Man  is  a  physical,  intellectual  and  moral  being.  He  respects  virtue, 
whether  he  practises  it  or  not.  He  instinctively  loves  happiness  and 
dreads  misery.  He  is  a  progressive  being,  and  is  susceptible  of  very 
great  cultivation,  refinement  and  improvement.  This  being  the 
nature  of  man,  the  period  must  eventually  arrive  when  he  will  have 
learned,  by  his  own  experience,  what  course  of  conduct  his  own  in- 
terest dictates  to  him  to  pursue  ;  and,  from  his  love  of  ha[)piness  and 
dread  of  misery,  he  will  practise  virtue  on  the  one  hand,  and  avoid 
the  practice  of  vice  on  the  other.  Besides,  sin  in  man  has  its  origin 
in  the  flesh,  or  in  his  animal  nature,  and  this  animal  nature  is 
destined  to  be  destroyed.  Nothing  but  the  spiritual  nature  of 
man  can  survive  the  tomb.  Hence,  in  a  future  state  of  existence 
be  will  be  free  from   those  passions,  appetites  and  desires,  which 


312  ARGUMENTS   IN    FAVOR   OF    UNIVERSALISM. 

in  this  world  lead  him  astray  and  entice  him  from  the  path  of 
virtue. 

3.  From  the  nature  of  sin  and  misery.  Sin  and  misery  are 
inseparably  connected.  Sin  is  a  cause,  and  misery  the  cfioct.  Sin 
being  an  act  of  a  finite  being,  is,  tlierefore,  finite  and  limited.  Of 
course,  the  efiect  must  be  limited  also.  Sin  tends  to  misery,  and 
misery  to  the  death  of  the  miserable.  Therefore,  sin  and  misery, 
instead  of  possessing  a  self-perpetuating  power,  carry  with  them  the 
seeds  of  their  own  dissolution.  Hence,  sin  and  misery  must  event 
ually  be  brought  to  an  end. 

4.  From  the  nature  of  holiness  and  happiness.  These  also  are 
inseparably  connected.  And  both  are  qualities  of  the  Deity ;  hence, 
they  possess  a  self-perpetuating  power,  and  are,  therefore,  ever- 
tnduring  in  their  nature. 

5.  From  the  nature  and  object  of  punishment.  Punishment 
fcignifies  correction.  And  correction  signifies  to  reform  and  make 
better.  It  is  prospective,  and  not  retrospective.  It  is  not  revenge. 
It  is  not  cruelty.  It  is  not  vindictive,  but  parental  ;  and  the  fact 
of  its  being  inflicted  is  a  proof  of  the  goodness  of  the  Being  who 
inflicts  it,  rather  than  an  objection  against  it. 

6.  From  the  direct  and  positive  teachings  of  the  Bible.  Our 
arguments  from  the  Bible  will  be  arranged  under  distinct  heads. 

1st.  The  doctrine  of  Universalism  is  based  on  the  promises  of 
God.  Gen.  3 :  15,  "  I  will  put  enmity  between  thee  and  the 
woman,  and  between  thy  seed  and  her  seed ;  it  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel."  This  language  was  addressed 
to  the  serpent,  and  this  serpent  is  evidently  an  emblematic  repre- 
sentation of  the  lusts,  passions  and  desires  of  mankind.  The  seed 
of  the  serpent  is  sin.  James  1 :  15,  "  Every  man  is  tempted  when 
he  is  drawn  away  of  his  own  lust,  and  enticed.  Then  when  lust 
hath  conceived,  it  hringeth  forth  sin."  James  4:  1,  "From 
whence  come  wars  and  figliting,  among  you  ?  come  they  not  hence, 
even  of  your  own  lusts  that  war  in  your  members  ?  "  A  bruise 
upon  the  heel  of  man  is  not  mortal,  but  a  bruise  upon  the  head  of 
the  serpent  produces  death.  This  text,  then,  plainly  teaches  that 
although  man  will  receive  an  injury  from  the  influence  of  his  pas- 
sions, appetites  and  desires,  yet  the  seed  of  the  woman  will  heal  the 
wound,  and  destroy  the  cause  which  inflicted  it.  It  is  acknowledged 
that  by  the   "  seed  of  the  woman,"  here,  is  meant  Jesus  Christ 


ARGUMENTS    IN    FAVOR    OF    UNIVERSALISM.  313 

Well,  Christ  is  to  destroy  the  serpent  or  devil  and  all  his  works. 
1  John  3:  8,  "For  this  purpose  the  Son  of  man  was  manifested, 
that  he  might  destroy  the  works  of  the  deviV  Ilcb.  2  :  14,  15, 
"  Forasmuch  then  as  the  children  are  partakers  of  flesh  and  blood, 
he  [Christ]  also  himself  likewise  took  part  of  the  same ;  that  through 
death  he  might  destroy  him  that  had  the  power  of  death,  that  is,  the 
devil."  Who  or  what  has  the  power  of  death  ?  Answer  :  James 
1 :  15,  "  Sin  when  it  is  finished  bringeth  forth  death." 

God  promised  to  Abraham  that  he  would  bless  all  mankind  in  his 
seed.  Gen.  12  :  3,  "  And  in  thee  shall  all  families  of  the  earth  be 
blessed."  Gen.  22 :  18,  "And  in  thy  seed  shall  all  the  nations  of 
the  earth  be  blessed."  This  promise  was  renewed  to  Isaac  and 
Jacob,  Gen.  26  :  4,  and  28 :  14. 

Objection  1.  —  "These  promises  are  on  conditions;  and,  unless 
these  conditions  are  complied  with  on  the  part  of  the  creature,  the 
promised  blessing  will  not  be  conferred." 

Answer.  —  No  conditions  are  either  expressed  or  implied  in  these 
promises.  If  there  were  any  conditions  about  it,  God  knew  it ;  and 
he  would  not  have  promised  in  this  unconditional  manner,  unless  he 
had  foreseen  that  all  the  conditions  on  which  hung  suspended  the 
fulfilment  of  the  promises  would  be  complied  with  on  the  part  of  all 
who  are  included  in  the  promise. 

Objection  2.  —  "  These  promises  relate  only  to  temporal  bless- 
ings, to  be  conferred  on  )nankind  in  this  life." 

Answer. — Thousands  and  millions  of  the  human  family  have 
live<i  and  died  without  ever  knowing  that  such  a  person  as  Jesus 
Christ  (who  is  the  seed  spoken  of  in  these  promises)  ever  existed ; 
and,  consequently,  without  ever  receiving  any  blessing  through  him 
whatever.  Now,  to  suppose  that  these  promises  relate  to  temporal 
blessings,  is  to  suppose  that  God  has  made  promises  which  he  has 
never  fulfilled,  and  never  can  fulfil.  Besides,  Peter  understood 
those  promises  to  relate  to  spiritual  blessings,  even  to  the  salvation 
of  men  from  sin.  A\  hen  addressing  the  murderers  of  Jesus  Christ, 
he  says.  Acts  3 :  25,  2G,  "  Ye  are  the  children  of  the  prophets, 
and  of  the  covenant  which  God  made  with  our  fathers,  saying  unto 
Abraham,  And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be 
blest.  Unto  you  first,  God,  having  raised  up  his  Son  Jesus,  sent 
him  to  bless  you,  in  turning  away  every  one  of  you  from  his 
iniquities."  Again,  these  promises  are  expressly  said  to  constitute 
27 


314  ARGUiMENTS   IN    FAVOR    OF    UNIVERSALISM. 

the  Gospel.  Gal.  3 :  8,  "  And  the  scripture,  foreseeing  that  God 
would  justify  the  heathen  through  faith,  preached  before  the  gospel 
unto  Abraham,  saying.  In  thee  shall  all  nations  be  blessed.'''  If 
these  promises  constitute  the  Gospel,  of  course  they  must  relate  to 
the  spiritual  blessings  to  be  conferred  on  all  mankind. 

Objection  3.  —  "  These  promises  are  to  all  the  faynilies  of  the 
earth.  If,  therefore,  only  one  out  of  every  family  is  saved  and  all 
the  rest  are  lost,  it  will  be  a  fulfilment  of  the  promise." 

Answer.  —  Peter  understood  by  the  phrase,  "  all  families,"  all 
mankind.  Acts  3:  25,  "And  in  thy  seed  shall  all  the  kindreds 
of  the  earth  be  blessed.''^  Point  us  to  an  individual  who  is  not 
related  to  any  nation,  tribe,  kindred,  tongue  or  people,  and  we  will 
admit  that  he  is  not  included  in  this  promise.  But,  as  there  never 
was  nor  never  can  be  any  such  person,  hence  every  individual  of  the 
human  race  is  included  in  this  promise. 

Objection  4.  —  "  The  unbelief  of  some  men  is  so  great,  that  these 
promises  to  them  can  never  be  fulfilled." 

Answer.  —  The  unbelief  of  man  cannot  overthrow  the  faith  of 
God,  nor  convert  truth  into  falsehood.  Rom.  3  :  3,  4,  "  For  what 
if  some  did  not  believe  ?  shall  their  unbelief  make  the  faith  of  God 
without  efiect  ?  God  forbid  :  yea,  let  God  be  true,  but  every 
man  a  liar^ 

Objection  5.  —  "  The  penalty  of  God's  law  is  endless  misery  ; 
and,  as  this  penalty  will  be  inflicted  on  those  who  do  not  repent  in 
this  life,  and  as  thousands  live  and  die  unrepentant,  hence  these 
promises  to  them  can  never  be  fulfilled." 

Answer.  —  God  has  never  annexed  the  penalty  of  endless  misery 
to  any  law  which  he  has  given  to  man.  Besides,  there  is  no  law 
of  God,  no  penalty  annexed  to  any  law  of  his,  nor  any  punishment 
ever  tlireatened  by  Jehovah,  which  will  prevent  the  fulfilment  of 
these  promises.  Gal.  3  :  15 — 17,  "  Brethren,  I  speak  after  tho 
manner  of  men  ;  though  it  be  but  a  man's  covenant,  yet  if  it  be 
confirmed,  no  man  disannulleth,  or  addeth  thereto.  Now  to  Abra- 
ham and  his  seed  were  the  promises  made.  He  saith  not,  and  to 
seeds,  as  o^  many  ;  but  as  of  owe,  and  to  thy  seed,  which  is  Christ. 
And  this  I  say,  that  the  covenant  that  was  confirmed  before  of 
God  in  Christ,  the  laiv,  which  was  four  hundred  and  thirty  years 
after,  cannot  disannul,  that  it  should  make  the  promise  of  none 
effect"      See  also  Gal.  3:  21,   "Is  the  law  then  a^ahist   ilie 


ARaOMENTS   IN    FAVOR   OP    UNIVERSALISM.  olft 

pro7}tises  0?  CiOiM  God  forbid."  That  there  is  an  absolute  ccr* 
taint}-  of  the  fulfilment  of  these  promises,  is  further  evident  from 
Paul's  testimony  in  2  Cor.  1 :  18 — 20,  "But  as  God  is  true,  our 
word  toward  you  7ms  iwt  yea  and  nay.  For  the  Son  of  God,  Jesua 
Christ,  who  was  preached  among  you  by  us,  even  by  nic,  and  Syl 
vanus,  and  Timotlicus,  was  not  yea  and  nay,  but  in  him  was  yea^ 
B'or  ALL  the  promises  of  God  in  him  are  ijca,  and  in  him  A7}ien 
unto  the  glory  of  God  by  us."  No  language  can  more  clearly  ex 
press  the  fact,  that  in  relation  to  these  promises,  as  well  as  all  other 
promises  of  God,  there  are  no  buts,  nor  ifs,  nor  ands,  nor  conditions, 
about  it;  but,  on  the  contrary,  they  are  yea  and  Amen;  and  are, 
therefore,  absolutely  certain  and  sure  of  being  fulfilled. 

2d.  This  doctrine  is  founded  on  the  immutable  oath  of  Jehovah. 
God  has  pledged  himself  by  his  oath  to  fulfil  his  promises.  Gen.  22  : 
16 — 18,  "  By  myself  have  I  sworn,  saith  the  Lord,  that  in  blessing 
I  will  bless  thee,  and  in  thy  seed  shall  all  the  nations  of  the  earth 
be  blessed."  Isa.  45  :  22 — 24,  "  Look  unto  me  and  be  ye  saved, 
all  the  ends  of  the  earth  ;  for  I  am  God,  and  there  is  none  else.  I 
have  sworn  by  myself,  the  word  has  gone  out  of  my  mouth  in 
righteousness,  and  shall  not  return,  that  unto  me  every  knee  shall 
bow,  every  tongue  shall  swear.  Surely  shall  say,  in  the  Lord  have 
I  righteousness  and  strength :  even  to  him  shall  men  come ;  and  all 
that  are  incensed  against  him  shall  be  ashamed."  Heb.  6:  16 — 19, 
"  For  men  verily  swear  by  the  greater  :  and  an  oath  for  confirmation 
is  to  them  an  end  of  all  strife.  Wherein  God,  willing  more  abun- 
dantly to  show  unto  the  heirs  of  promise  the  immutability  of  his 
counsel,  confirmed  it  with  an  oath;  that  by  two  immutable 
things,  in  which  it  was  impossible  for  God  to  lie,  we  miglit  have  a 
strong  consolation,  who  have  fled  for  refuge  to  lay  hold  upon  the 
hope  set  before  us :  which  hope  we  have  as  an  anchor  of  the  soul, 
both  sure  and  steadfast,  and  which  entereth  into  that  within  the  vail." 

Objection  1. —  "The  quotation  from  Isaiah  proves  that  some  of 
those  who  will  bow  the  knee  to  God  shall  be  made  ashamed,  and  the 
idea  of  shame  is  inconsistent  with  the  idea  of  salvation.' 

Answer.  —  Are  not  those  who  are  converted  to  the  Gospel,  and 
who  are  reformed  by  its  influence,  ashamed  of  their  former  course  of 
conduct  ?  and  if  they  have  ever  been  incensed  against  God,  are  they 
not  ashamed  of  it,  when  they  come  to  understand  his  character  ? 
Most  certainly  they  are.     But,  surely,  this  is  no  bar  to  their  salva- 


316  ARaUMENTS   IN    FAVOR   OF    UNIVERSALISM. 

tion.  The  fact  is,  to  bring  the  sinner  to  a  sense  of  shame,  is  an 
important  step  towards  his  reformation  and  salvation.  That  the 
shame  here  spoken  of,  which  will  be  experienced  by  those  who  have 
been  incensed  against  God,  will  be  no  bar  to  their  salvation,  may  be 
seen  by  consulting  Ezek.  16 :  62,  63,  "  And  I  will  establish  my 
covenant  with  thee  (the  Jews) ;  and  thou  shalt  know  that  I  am  the 
Lord  ;  that  thou  niayest  remember,  and  be  confounded,  and  never 
open  thy  mouth  any  more  because  of  thy  shame,  when  I  am  pacified 
toward  thee  for  all  that  thou  hast  done." 

Objection  2.  —  "  The  quotation  from  Hebrews  shows  that  the 
'  immutability  of  God's  counsel '  was  made  known  only  to  the 
'  heirs  of  promise.''  " 

Answer.  —  We  have  shown  that  all  the  nations,  families,  and 
kindreds  of  the  earth,  are  heirs  of  the  promise.  And  tlie  immuta- 
bility of  God's  counsel,  or  the  certainty  of  the  fulfilment  of  these 
promises,  has  been  made  known  to  aJl  the  heirs  who  have  believed 
in  them,  is  made  known  to  all  who  do  now  believe  in  them,  and  tvIU 
le  made  known  to  all  who  ever  will  believe  in  them.  The  believer 
in  these  promises  looks  forward  in  prospect  to  the  time  when  they 
will  be  fulfilled  to  all  the  heirs,  and  this  faith  imparts  to  him  a  hope, 
which  is  as  an  anchor  of  the  soul,  both  sure  and  steadfast.  If 
there  are  any  who  do  not  believe  these  promises,  we  have  shown  that 
their  unbelief  cannot  make  the  faith  of  God  without  efiect.  The 
quotation  from  Isaiah  proves,  not  only  that  every  knee  shall  be 
brought  to  bow  to  God,  but  that  every  tongue  shall  swear,  saying, 
Surely,  in  the  Lord  have  I  righteousness  and  strength.  Now,  if 
there  are  any  who  will  never  have  righteousness  and  strength  ia 
Jeho\ah,  then,  if  God  compels  them  to  swear  that  they  have,  he  will 
compel  them  to  swear  to  that  which  is  false. 

3d,  This  doctrine  is  based  on  the  determinate  will  of  God.  It 
is  God's  will  that  all  men  shall  be  saved.  1  Tim.  2  :  1 — 6,  "  I  ex- 
hort, therefore,  that,  first  of  all,  supplications,  prayers,  intercessions, 
and  giving  of  thanks,  be  made  for  all  men ;  for  kings,  and  for  all  in 
authority ;  that  we  may  lead  a  quiet  and  peaceable  life  in  all  godli- 
ness and  honesty.  For  this  is  good  and  acceptable  in  the  siglit  of 
God  our  Saviour ;  who  will  have  all  men  to  he  saved,  and  to  come 
unto  the  knowledge  of  the  truth.  For  there  is  one  God,  and  one 
mediator  between  God  and  men,  the  man  Ci)rist  Jesus ;  who  gava 
himself  a  ransom  for  all,  to  be  testified  in  due  time." 


ARGUMENTS    IN    FAVOR    OP    UNIVERSALISM.  317 

Objection  1. — "  The  word  ivill  here  expresses  only  God's  wil- 
lingness to  have  all  men  saved,  and  not  Jiis  determhwtion  that  they 
shall  be." 

Answer.  —  1.  The  text  does  not  say  that  "  God  is  willing  to 
have  all  men  saved,"  but  "  God  will  have  all  men  to  be  saved." 
2.  That  the  word  will  here  expresses  a  will  of  purpose  or  dcterniina 
tion,  is  evident  from  its  Scripture  usage.  In  Matt.  8 :  3,  Jesus 
says  to  the  leper,  "I  will;  be  thou  clean.  And  immediately  his 
leprosy  tvas  cleansed^  John  5:  21,  "For  as  the  Father  raiseth 
up  the  dead,  and  quickeneth  them,  even  so  the  Son  quickeneth  whom 
he  loill."  John  6  :  37,  "  And  him  that  conieth  to  me  I  will  in  no 
wise  cast  out."  Rom.  9  :  18,  "Therefore  hath  he  mercy  on  whom 
he  xoill  have  mercy,  and  whom  he  loill  he  hardeneth."  Eph.  1 : 
9,  10,  "  Having  made  known  unto  us  the  mystery  of  his  will,  ac- 
cording to  his  good  pleasure,  which  he  hath  purposed  in  himself." 
Eph.  1 :  11,  "  Who  worketh  all  things  after  the  counsel  of  his  own 
will:'     See  also  John  6  :  38—40. 

Objection  2.  —  "Although  God  may  will  the  salvation  of  all  men, 
yet  his  will  may  be  defeated,  as  it  was  in  the  case  of  the  Jews ;  of 
whom  it  was  said,  Matt.  23:  37,  "0  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest  them  which  are  sent  unto  thee, 
how  often  wmild  I  have  gathered  thy  children  together,  even  as  a 
hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not." 

Answer.  — 1.  To  say  "  I  would"  and  to  say  "  I  icill"  are  two 
very  different  things.  The  former  expresses  only  a  willingness,  but 
the  latter  a  positive  will  of  determination.  2.  The  passage  in  Mat- 
thew only  expresses  the  willingness  of  Christ ;  but  the  passage  in 
1  Timothy  expresses  the  will  of  God.  Christ  came  down  from 
heaven  "  not  to  do  his  oivn  will,  but  the  will  of  liim  that  sent  him" 
John  6  :  38.  Christ  was  wiUing  that  the  cup  of  suffering  might 
pass  from  him ;  nevertheless,  he  says  "  not  my  will,  but  thine,  0  God, 
be  done."  Matt.  26:  39.  3.  That  the  will  of  God,  respecting  the 
final  destiny  of  his  creatures,  can  never  change,  nor  be  defeated, 
may  be  seen  from  the  following  scriptures.  James  1  :  17,  "With 
God  is  no  variableness,  neither  shadow  of  turning."  Job  23  :  13, 
"He  is  in  one  mind,  and  none  can  turn  him."  Prov.  19:  21, 
"  There  are  many  devices  in  a  man's  heart :  nevertheless,  the  coun- 
sel of  the  Lord,  that  shall  stand."  Dan.  4  :  35,  "  lie  doeth  accord- 
ing to  his  loill  in  tbi  army  of  heaven,  and  among  the  inhabitants  of 
27* 


818  ARGUMENTS   IN    FAVOR   OF    DNIVERSALISM. 

the  earth,  and  norie  can  stay  his  hand."  Eph.  1 :  11,  "  He  worketh 
all  things  after  the  counsel  of  his  own  will." 

4th.  This  doctrine  is  based  on  what  the  Scriptures  teach  respect- 
ing the  pleasure  of  God.  God  created  all  for  his  pleasui-e.  Rev. 
4:  11,  "  Thou  art  worthy,  0  Lord,  to  receive  glory,  and  honor,  and 
power  :  for  thou  hast  created  all  things,  and  for  thy  pleasure  they 
are  and  were  created."  Eph.  1  :  9,  10,  '•  Having  made  known  unto 
us  the  mystery  of  his  will,  according  to  his  good  pleasure,  which  he 
hath  jnirposed  in  himself:  that  in  the  dispensation  of  the  fulness  of 
times,  he  might  gather  together  in  one  all  things  in  Christ,  both 
which  are  in  heaven,  and  which  are  on  earth,  even  in  him." 

Objection  1. —  "This  gathering  in  Christ,  is  spoken  only  of 
believers ;  and  no  reference  is  had  to  any  others  than  believers  in 
him." 

Answer.  —  Believers  are  already  gathered  in  Christ,  and  as  the 
text  speaks  of  this  gathering  as  something  which  is  in  process  of 
accomplishment,  but  will  not  be  consummated  until  "  in  the  dispen- 
sation of  the  fulness  of  times,"  and  as  none  only  unbelievers  have  any 
need  of  being  gathered  in  Christ,  and  as  the  phrase  "  things  in 
heaven,  and  things  on  earth  "  was  used  to  signify  all  created  intelli- 
gences, hence,  the  text  teaches  the  final  ingathering  of  all  lapsed 
intelligences  in  Christ;  and  reference  is  had  in  the  text  not  sinipl"- 
to  those  who  were,  or  would  become,  believers  in  this  world,  but  to 
all  mankind,  whether  believers  or  unbelievers. 

Objection  2.  —  "  It  may  be  God's  pleasure  to  gather  all  men  in 
Christ ;  and  yet  his  pleasure  may  not  be  accomplished." 

Answer.  —  God's  pleasure  will  be  accomplished.  Isa.  46:  10, 
"  I  will  do  all  my  pleasure.'"  Isa.  55  :  10,  11,  "  For  as  the  rain 
Cometh  down,  and  the  snow,  from  heaven,  and  returneth  not  thither, 
but  watereth  the  earth,  and  maketh  it  bring  forth  and  bud,  that  it 
may  give  seed  to  the  sower,  and  bi'ead  to  the  eater ;  so  shall  my 
word  be  that  goeth  forth  out  of  my  mouth  :  it  shall  not  return  unto 
me  void  ;  but  it  shall  accomplish  that  which  I  please,  and  it  shall 
prosper  in  the  thing  whereto  I  sent  it."  In  Isa.  53  :  10,  we  are 
told  tiiat  "  the  pleasure  of  the  Lord  shall  prosper  in  the  hands  of 
Christ." 

5th.  This  doctrine  is  based  on  the  unalterable  purpose  of  God. 
From  the  quotation  which  we  have  just  made,  we  learn,  that  "God  has 
purposed  inhimself  to  gather  together  in  one  all  m-nikind  in  Christ." 


ARGUMENTS   IN    FAVOR    OF    UNIVERSALISM.  319 

OujECTiON.  —  "  Although  God  may  have  purposed  to  do  this,  yet 
that  purpose  may  fail." 

Answer.  —  The  purpose  of  God  can  never  fail.  Isa.  l-i:  24. 
"  The  Lord  of  hosts  hath  sworn,  saying,  Surely,  as  I  have  thought, 
so  shall  it  come  to  pass ;  and  as  I  have  purposed  so  shall  it  stand." 
Verse  27,  "  The  Lord  of  hosts  hath  purposed,  and  who  shall  disan- 
nul it?  and  his  hand  is  stretched  out,  and  who  shall  turn  it  back?" 
Isa.  46 :  9,  10,  "  I  am  God,  and  there  is  none  else ;  I  am  God,  and 
there  is  none  like  me ;  declaring  the  end  from  the  beginning,  and 
from  ancient  times  the  things  that  are  not  yet  done,  saying,  My 
counsel  shall  stand,  and  I  will  do  all  my  pleasure."  See  also  verse 
11,  "I  have  spoken  it,  I  will  also  bring  it  to  pass ;  I  have  jna-posed 
it,  I  will  also  do  it."  We  have  seen  that  in  Eph,  1:  11,  Paul 
speaks  of  "  the  purpose  of  him  who  worketh  all  things  according  to 
the  counsel  of  his  own  will." 

6th.  We  argue  the  truth  of  Universalism  from  the  testimony  of 
all  God's  holy  prophets.  All  the  holy  prophets  have  testified  to 
the  truth  of  this  doctrine.  Acts  3:  20,  21,  "And  he  shall  send 
Jesus  Christ,  which  before  was  preached  unto  you :  whom  the 
heaven  must  receive  until  the  times  of  restitution  of  all  things, 
which  God  hath  spoken  by  the  mouth  of  all  his  holy  prophets  since 
the  world  began."  We  have  seen  that  Moses  taught  the  destruction 
of  all  evil,  when  he  represented  sin  under  the  figure  of  a  serpent, 
whose  head  the  seed  of  the  woman  was  to  bruise.  David  says,  Ps. 
22  :  27,  "  All  the  ends  of  the  world  shall  remember,  and  turn  unto 
the  Lord ;  and  all  the  kindreds  of  the  nations  shall  worship  before 
him.  For  the  kingdom  is  the  Lord's  ;  and  he  is  the  governor  among 
the  nations."  Again,  Ps.  86 :  9,  "  All  nations  whom  thou  hast 
made  shall  come  and  worship  before  thee,  0  Lord,  and  shall  glorify 
thy  name."  He  also  said  of  Christ,  Ps,  72  :  11, 17,  "  All  kings  shall 
fall  down  before  him,  all  nations  shall  serve  him  ....  men  shall  be 
blessed  in  him,  all  nations  shall  call  him  blessed."  Isaiah  says, 
Isa.  2:2,  "  And  it  shall  come  to  pass  in  the  last  days  that  the 
mountain  of  the  Lord's  house  shall  be  established  in  the  top  of  the 
mountains,  and  shall  be  exalted  above  the  hills  :  and  all  nations  shall 
flow  into  it."  By  mountain  is  meant  the  covenant  of  the  Gospel. 
Again,  speaking  of  Christ  in  the  name  of  God,  he  says,  Isa.  49  :  6, 
"  I  will  also  give  thee  for  a  light  to  the  Gentiles,  that  thou  mayest  be 
my  salvation  to  the  ends  of  the  earth."    Again,  he  says,  Isa.  25  :  6 — S 


820  ARGUMENTS   IN    FAVOR   OF    UNI  VERSA  LISM, 

**  And  in  this  mountain  shall  the  Lord  of  hosts  make  unto  all  peo- 
ple a  feast  of  fat  things,  a  feast  of  wine  on  the  lees,  of  fat  things 
full  of  marrow,  of  wines  on  the  lees  well  refined.  And  he  will 
destroy  in  this  mountain  the  face  of  the  covering  cast  over  all  peo- 
ple, and  the  veil  that  is  spread  over  all  nations.  lie  will  swallow 
up  death  in  victory ;  and  the  Lord  God  will  wipe  away  tears  from 
off  all  faces ;  and  the  rebuke  of  his  people  shall  be  taken  away 
from  off  all  the  earth :  for  the  mouth  of  the  Lord  hath  spoken  it." 

Objection  1.  —  "  This  has  reference  to  the  coming  of  the  Mes- 
siah, and  the  estiiblishment  of  the  Gospel  dispensation  ;  consequently 
it  must  not  be  applied  to  anything  yet  future." 

Answer.  —  1.  Allowing  it  to  have  reference  to  the  establishment 
of  the  Gospel  dispensation,  there  is  no  way  of  avoiding  the  conclu- 
sion, that  it  predicts  the  final  results  of  the  Messiah's  reign.  Be- 
fore his  reign  closes,  then,  the  veil  of  error  is  to  be  removed  from 
the  minds  of  men,  death  is  to  be  swallowed  up  in  victory,  and  tears 
are  to  be  wiped  from  off  all  faces.  2.  Paul  quotes  this  language 
in  1  Cor.  15th  chapter,  and  applies  it  to  the  resurrection  ;  so  that, 
if  the  objector  is  right,  of  course  Paul  must  have  been  mistaken. 

Objection  2.  —  "  In  verse  10  of  this  very  chapter  we  are  told 
that  '  Moab  shall -be  trodden  down,  even  as  straw  is  trodden  down 
for  the  dunghill.'  So  that  it  appears  there  is  to  be  some  destruc- 
tion, as  well  as  salvation." 

Answer.  —  Whatever  may  be  meant  by  IMoab  here,  it  is  mani- 
fest that  he  was  to  be  trodden  down  before  tlie  reign  of  Christ  should 
come  to  a  close.  During  Christ's  reign  he  administers  rewards  and 
punishments  ;  and  when  his  reign  closes,  the  dispensation  of  rewards 
and  punishments  ceases.  Besides,  in  Jer.  48  we  have  a  particular 
account  of  the  punishment  which  was  to  come  upon  Moab ;  and  a 
prediction  of  its  final  termination.  Verse  47  reads  as  follows  :  "  Yet 
will  I  bring  again  the  captivity  of  Moab  in  the  latter  days,  saith  the 
Lord." 

Jeremiah  speaks  of  a  new  covenant  which  God  would  make  with 
the  house  of  Israel.  Jer.  31  :  31 — 34.  "  Behold,  the  days  come, 
saith  the  Lord,  that  I  will  make  a  new  covenant  with  the  house  of 
Israel,  and  with  the  house  of  Judah  ;  not  according  to  the  covenant 
that  I  made  with  their  fathers,  in  the  day  that  I  took  them  by  the 
hand,  to  bring  them  out  of  the  land  of  Egypt  (which  my  covenant 
they  break,  although  I  was  an  husband  to  them,  said  the  Lord) ;  but 


ARGUMENTS    IN    FAVOR   OF    U.NIVERSALISM.  321 

this  shall  be  the  covenant  that  I  will  make  with  the  house  of  Israel ; 
after  those  days,  saith  the  Lord,  I  will  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts ;  and  I  will  be  their  God,  and 
they  shall  be  my  people.  And  they  shall  teach  no  more  every  man 
his  neiglibor,  and  every  man  his  brother,  sayinj^.  Know  the  Lord : 
for  they  shall  all  know  me,  from  the  least  of  them  unto  the  greatest 
of  them,  saith  the  Lord  :  for  I  will  forgive  their  iniquity,  and  I 
will  remember  their  sin  no  more."  This  language  proves  the  even- 
tual salvation  of  the  whole  Jewish  race.  But  before  this  can  take 
place,  the  Gentiles  must  first  be  saved;  for  Paul,  in  Rom.  11 :  25, 
26,  says  that  the  Jews  are  not  to  come  in  "  until  the  fulness  of  the 
Gentiles  be  come  in.     And  so  all  Israel  shall  be  saved." 

Daniel  said  of  Christ,  Dan.  7  :  14,  "  There  was  given  him  do- 
minion, and  glory,  and  a  kingdom,  that  all  people,  nations,  and  lan- 
guages, should  serve  him."  He  also  taught  that  Clirist  "  should 
make  reconciliation  for  iniquity,  finish  the  transgression,  make  an 
end  of  sin,  and  bring  in  everlasting  righteousness."     Dan.  9 :  24. 

Hosea  foretold  the  destruction  of  death  and  hell,  and  the  redemp- 
tion of  mankind  from  their  power.  Hosea  13  :  14,  "  I  will  ran- 
som them  from  the  power  of  the  grave  (sheol,  hell) ;  I  will  redeem 
them  from  death  :  0  death,  I  will  be  thy  plagues  ;  0  grave  (sheol), 
I  will  be  thy  destruction."  Paul  quotes  this  language  in  1  Cor. 
15,  and  applies  it  to  the  general  resurrection  of  the  dead.  So  that, 
instead  of  mankind  being  raised  from  the  dead  to  be  sent  into  hell, 
hell  is  to  be  destroyed  at  the  resurrection. 

7th.  We  argue  the  truth  of  this  doctrine  from  the  testimony  of 
Christ  and  his  Apostles.  Jesus  said  he  came  "  to  seek  and  to 
save  that  which  was  lost."  Luke  19 :  10.  Not  that  which  was  in 
danojer  of  beinnf  lost,  but  that  which  was  lost.  All  mankind  were 
lost.  Jesus,  therefore,  came  to  save  all  mankind.  He  came  to  do 
or  accomplish  the  will  of  God.  John  G  :  38,  "  For  I  came  down 
from  heaven,  not  to  do  mine  own  will,  but  the  will  of  him  that  sent 
me."  We  have  seen  that  God's  will  is  that  all  men  should  be 
saved.  The  te.-tiniony  of  Jesus  on  this  point  is,  John  6  :  30,  "  And 
this  is  the  will  of  him  that  sent  me,  that  of  all  which  he  hath  given 
me,  I  should  lose  nothing,  but  should  raise  it  up  again  at  the  last 
day."  This  is  not  only  the  will  of  God  respecting  all  who  are  given 
to  Christ,  but  it  is  also  his  will  that  those  who  believe  in  the  gos- 
pel  should  have  everlasting  life  here  in  this  world.     John  G  :  40 


322  ARGUMENTS   IN    FAVOR    OF    UNIVEUSALISII. 

"  And  this  is  the  will  of  him  that  sent  me,  that  every  one  that  seeth 
the  Son,  and  believeth  on  him,  may  have  everlasting  life."  Com- 
pare this  with  John  5  :  24  and  17  :  3.  Not  any  who  are  given  to 
Christ  then  will  eventually  be  lost.  Well,  how  many  are  given  to 
Christ  ?  Ps.  2  :  7,  8,  "  I  will  declare  the  decree  :  the  Lord  hath 
said  unto  me,  Thou  art  my  Son  ;  this  day  have  I  begotten  thee.  Ask 
of  me,  and  I  shall  give  thee  the  heathen  for  thine  inheritance,  and 
the  uttermost  parts  of  the  earth  for  thy  possession." 

Objection.  —  "  In  verse  9  of  this  psalm  it  is  said,  '  Thou  shalt 
break  them  (the  heathen)  with  a  rod  of  iron  ;  thou  shalt  dash  them 
in  pieces  like  a  potter's  vessel.'  This  is  inconsistent  with  the  idea 
of  their  being  saved." 

Answer.  —  We  have  already  shown  that  Christ,  during  his  reign 
as  the  Messiah,  will  administer  rewards  and  punishments ;  and  that 
when  his  reign  ceases  the  dispensation  of  rewards  and  punishments 
will  cease  also,  as  he  is  not  to  deliver  up  his  kingdom  until  he  has 
put  down  all  rule,  and  all  authority  and  power ;  —  until  he  has 
reconciled  all  intelligences  to  God,  and  brought  them  into  willing 
subjection  to  him.  However  severe  may  be  the  punishment  which 
he  will  inflict  upon  the  heathen,  they  are  eventually  to  become  his 
inheritance,  as  God  has  given  them  to  him.  And  we  have  seen  that 
the  will  of  God  is,  that  of  all  which  he  has  given  Christ,  he  should 
lose  nothing. 

The  heathen  are  given  to  Christ  for  an  inheritance,  and  the  utter- 
most parts  of  the  earth  for  his  possession.  Jesus  certifies  to  the 
flame  truth.  John  3  :  35,  "  The  Father  loveth  the  Son,  and  hath 
ffiven  all  things  into  his  hand."  John  16 :  15,  "  All  that  the 
Father  hath  are  mine."  Paul  says  of  Christ,  Heb.  1  :  2,  "  Whom 
ne  hath  appointed  heir  of  all  things."  Well,  has  Christ  the  will 
and  the  power  to  accomplish  the  object  of  his  mission  ?  Matt.  28  : 
18,  "  All  power  is  given  me  in  heaven,  and  in  earth."  John  17  : 
2.  "Thou  hast  given  him  power  over  all  flesh,  that  he  should  give 
eternal  life  to  as  many  as  thou  hast  given  him."  John  6 :  37, 
"  All  that  the  Father  giveth  me  shall  come  to  me :  and  him  that 
Cometh  to  me  I  will  in  nowise  cast  out."  John  12 :  32,  "  And 
I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me." 

Jesus  taught  that  the  subjects  of  the  resurrection  would  be  equal 
unto  the  angels,  be  placed  beyond  the  reach  of  death,  and  be  the 
children  of  God.     Luke  20:  35,  36,  "They  which  shall  be  ac 


ARGUMENTS    IN    FAVOR   OF    UNIVERSALISM.  323 

counted  worthy  to  obtain  that  world,  and  the  resurrection  from  tha 
dead,  neither  marry  nor  are  given  in  marriage  :  neither  can  they  die 
iny  more:  for  they  are  equal  unto  the  angels;  and  are  the  children 
of  God,  being  the  children  of  tlie  resurrection." 

OBJECTION.  —  "  The  word  worthy  in  this  text,  implies  that  some 
will  not  be  accounted  worthy  to  obtain  a  resurrection  from  the 
dead." 

AxsWEU.  —  1.  This  objection  has  as  much  force  against  the  doc- 
trine of  endless  misery  as  against  Univcrsalism.  For  if  any  portion 
of  the  human  race  will  not  experience  a  resurrection  from  the  state 
of  death,  endless  misery  for  them  is  of  course  out  of  the  question. 
And  the  text  proves  conclusively  that  all  who  will  be  raised  from 
the  dead  shall  be  holy  and  happy  as  the  angels  of  God.  2.  The 
word  worthy  must  not  be  understood  in  such  a  sense  as  to  make  this 
text  contradict  other  portions  of  the  divine  testimony.  But  if  we 
understand  it  to  limit  the  number  of  those  who  shall  be  raised  from 
the  dead,  it  will  contradict  the  testimony  of  Jesus  hin)self,  of  Paul, 
and  all  the  other  scripture  writers  who  have  treated  upon  the  resur- 
rection. There  is  no  doctrine  more  pointedly  taught  in  the  Bible 
than  that  there  shall  be  a  resurrection  of  all  mankind  from  the  dead. 
In  immediate  connection  with  this  text,  Jesus  said,  "All  live  unto 
God  "  (see  verse  38) ;  and  he  declared  that  he  would  "  Draw  all  men 
unto  him."  Paul  taught  the  resurrection  of  the  dead,  "  both  of  the 
just  and  unjust "  (see  Acts  24  :  15) ;  and  in  1  Cor.  15  :  22,  he  says  : 
"As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
3.  The  parallel  passages  in  Matthew  and  Mark  say  nothing  about 
any  worthiness.  In  JMatt.  22  :  30,  we  read,  "  For  in  the  resurrec- 
tion they  neither  marry,  nor  are  given  in  marriage,  but  are  as  the 
angels  of  God  in  heaven ;"  and  in  Mark  12 :  25,  "  For  when  they 
shall  rise  from  the  dead  they  neither  marry,  nor  are  given  in  mar- 
riage ;  but  are  as  the  angels  which  are  in  heaven."  4.  The  lan- 
guage of  the  text  was  addressed  to  the  Sadducees,  and  in  the  hearing 
of  the  Pharisees.  The  Sadducees  did  not  believe  in  any  resurrec- 
tion, nor  future  life.  The  Pharisees  believed  in  a  kind  of  resurrec- 
tion, which  was  nothing  more,  however,  than  a  mere  transmigration. 
Sonic  suppose  they  limited  the  resurrection  to  those  whom  they 
denominated  "the  just;"  whereas  others  think  they  believed  in  a 
general  resurrection  of  all  mankind.  In  either  case  the  testimony 
of  Jesus  in  the  text  under  consideration  was  pointedly  against  the 


524  ARGUMENTS   IN    FAVOR    OF   UNIVERSALTS5I, 

opinions  of  both  the  Sadducees  and  Pharisees.  In  opposition  to  the 
doctrine  of  the  Saddueees,  lie  taught  that  there  should  be  a  resur- 
rection of  the  dead,  and  a  future  life.  In  opposition  to  the  doctrine 
of  the  Pharisees,  if  they  held  to  a  limited  resurrection  consisting  in 
a  transmigration  of  the  soul  into  other  bodies,  he  taught  that  the 
subjects  of  the  resurrection  would  be  equal  to  the  angels  of  God. 
And  in  opposition  to  their  doctrine,  if  they  held  to  a  general  resur- 
rection which  would  be  a  happy  one  to  some,  and  a  miserable  one  to 
others,  he  taught  that  all  who  should  be  raised  from  the  dead  would 
be  holy  and  happy.  5.  The  question  of  the  Saddueees,  to  which 
the  language  of  the  text  is  an  answer,  did  not  relate  to  the  number 
who  should  be  raised  from  the  dead,  but  to  the  condition  of  those 
who  would  experience  such  resurrection ;  and  our  Lord  here  teaches 
the  general  truth,  that  all  the  subjects  of  the  resurrection  will  be 
introduced  into  a  state  of  existence,  where  they  will  be  holy  and 
happy,  and  where  they  will  be  beyond  the  reach  of  death.  Hence, 
those  who  admit  the  doctrine  of  a  resurrection  of  all  the  dead,  must 
allow  that  this  text  is  a  strong  proof  of  the  doctrine  of  universal 
holiness  and  happiness.  6.  The  word  worthy  may  refer  to  the 
different  degrees  of  value  which  is  to  be  attached  to  the  different 
orders  of  God's  animal  creation.  As  in  Matt.  6:  26,  "Behold  the 
fowls  of  the  air :  for  they  sow  not,  neither  do  they  reap,  nor  gather 
into  barns ;  yet  your  heavenly  Father  feedeth  them.  Are  ye  not 
much  better  than  they  ?  "  And  in  Luke  12  :  6,  7,  "  Are  not  five 
sparrows  sold  for  two  farthings,  and  not  one  of  them  is  forgotten 
before  God  ?  But  even  the  very  hairs  of  your  head  are  all  num- 
bered. Fear  not,  therefore :  ye  are  of  more  value  than  many  spar- 
rows." Such  were  the  opinions,  and  such  the  habit  of  thinking  of 
the  Saddueees,  that  if  they  were  brought  to  admit  the  resurrection 
of  mankind  from  the  dead,  tliey  might  suppose  that  the  resurrection 
of  beasts,  birds,  insects,  &c.,  and  indeed  all  animal  creatures,  was 
equally  as  probable.  Hence  Jesus  might  have  used  the  word  wor- 
thy to  signify  value,  and  to  limit  the  resurrection  to  that  part  of 
God's  animal  creation  which  he  esteemed  of  sufficient  value  to  be 
raised  from  the  dead,  viz.,  all  mankind.  At  all  events,  it  will  not 
do  to  understand  the  text  as  limiting  the  number  of  the  human 
race  who  shall  be  raised  from  the  state  of  death,  for  reasons  which 
have  already  been  specified. 

Jesus  pointedly  condemned  the  doctrine  of  the  Pharisees  and  of 


ARGUMENTS    IN    FAVOR   OF    UNIVERSALISM.  325 

the  Sadi.lucees.  Matt.  16 :  G,  "  Take  heeil,  and  beware  of  the 
leaven  of  the  Pharisees  and  of  the  Sadducces."  The  Sadducees, 
as  we  have  seen,  believed  death  to  be  an  eternal  sleep ;  and  the 
Pharisees  were  extremely  partial  and  exclusive  in  their  views  of 
God's  character,  government,  dealinnjs  and  purposes,  towards  the 
children  of  men.  In  other  words,  they  were  Partialists.  Jesus, 
therefore,  has  left  upon  record  a  pointed  condemnation  of  the  prin- 
ciples and  practices  of  Partiali.sts. 

Peter  was  taught,  in  the  vision  of  the  vessel  like  a  sheet  knit  at 
the  four  corners,  tliat  all  men  came  down  from  heaven  {i.  e.,  were 
created  by  one  God  who  is  in  heaven);  and  will  all  be  drawn  up 
again  into  heaven  ;  and  to  call  no  man  common  or  unclean.  Ser 
Acts  10:  10—15,  11:  5—10. 

John  says,  1  John  4  :  14,  "  "We  have  seen,  and  do  testify,  that 
the  Father  sent  the  Son  to  be  the  Saviour  of  the  world."  And  he 
says  the  Samaritans  said  of  him,  John  4  :  42,  "  We  have  seen  liim 
ourselves,  and  know  this  indeed  to  be  the  Christ,  the  Saviour  of  the 
world."  And  in  1  John  2 :  2,  he  says  of  Christ,  "  He  is  the  propi- 
tiation for  our  sins,  and  not  for  ours  only,  but  also  for  the  sins  of 
the  whole  world."  He  speaks  of  the  record  which  God  has  given 
of  his  Son,  and  says,  1  John  5  :  11,  "And  this  is  the  record  that 
God  hath  given  to  us  eternal  life;  and  this  life  is  in  his  Son."  In 
verse  10,  he  says,  that  those  who  believe  not  this  record  make  God 
(or  treat  God  as)  a  liar.  Now,  if  there  are  any  upon  whom  God 
has  not  purposed  to  bestow  eternal  life,  then  if  they  believe  he  has 
not,  of  course  they  believe  the  truth.  How  then  do  they  treat  God 
as  a  liar  ?  John  teaches  the  destruction  of  all  the  works  of  the 
devil.  1  John  3:8,  "  For  this  purpose  the  Son  of  God  was  man- 
ifested, that  he  might  destroy  the  works  of  the  devil."  He  taught 
that  all  God's  intelligent  creatures  will  finally  render  spiritual  wor- 
ship to  him.  Ptev.  5  :  13,  "  And  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as  are  in 
the  sea,  and  all  that  are  in  them,  heard  I  saying.  Blessing,  and  hon- 
or, and  glory,  and  power,  be  unto  him  that  sitteth  upon  the  throne, 
and  unto  the  Lamb  forever  and  ever."  Rev.  15:  4,  "Who  shall 
not  fear  thee,  0  Lord,  and  glorify  thy  name  ?  for  tliou  only  art 
noly  :  for  all  nations  shall  come  and  worship  before  thee."  He  also 
taught  that  a  period  will  finally  arrive  when  all  tears  shall  be  wiped 
away ;  when  death  shall  no  longer  hold  dominion  over  man.  and 
28 


32€  ARGUMENTS   IN    FAVOR   OF   UNIVERSALISM. 

when  all  sorrow,  and  crying,  and  pain,  shall  he  done  away  forever. 
Rev.  21  :  4,  "  And  there  shall  be  no  more  death,  neither  sorrow 
nor  crying,  neither  shall  there  be  any  more  pain  :  for  the  former 
things  are  done  away." 

We  come  now  to  the  testimony  of  the  apostle  Paul,  and  we  will 
arrange  his  testimony  under  distinct  heads. 

1.  Paul  taught  that  the  salvation  of  the  Gospel  is  God's  free  gift 
to  man,  and  that  no  man  can  merit  it  by  any  act  or  volition  of  his 
whatsoever.  Eph.  2  :  8,  9,  "  For  by  grace  are  ye  saved  through 
faith ;  and  that  not  of  yourselves ;  it  is  the  gift  of  God :  not  of 
works,  lest  any  man  should  boast."  2  Tim.  1:9,"  Who  hath 
saved  us,  and  called  us  with  an  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace,  which  was  given 
us  in  Christ  Jesus  before  the  world  began." 

2.  He  teaches  that  the  free  gift  of  life  is  as  extensive  as  the 
judgment  to  condemnation.  Rom.  5  :  18,  "  Therefore,  as  by  the 
oflFonce  of  one  judgment  came  upon  all  men  to  condemnation  ;  even 
so  by  the  righteousness  of  one  the  free  gift  came  upon  all  men  unto 
justification  of  life."  This  gift  is  eternal  life,  Rom.  6  :  23,  "  For 
the  wages  of  sin  is  death  ;  but  the  gift  of  God  is  eternal  life,  through 
Jesus  Christ  our  Lord." 

Objection.  —  "  This  free  gift  is  oifered  to  all,  but  this  does  not 
prove  that  all  will  accept  of  it  and  be  saved." 

Answer.  —  There  is  a  great  diiference  between  offering  to  give 
a  thing,  and  actually  giving  it.  Nothing  is  said  in  the  text  about 
offering  to  give  eternal  life  ;  but  on  the  contrary,  it  is  said,  "  The 
free  gift  cavie  upon  all  men  unto  justification  of  life."  This 
free  gift  is  to  result  in  justification  of  life  to  all  to  whom  it 
cairie.  But  how  can  this  be,  unless  it  Ls  eventually  accepted 
by  all  ? 

3.  Paul  draws  the  parallel  lines  between  the  extent  of  sin  and 
disobedience  on  the  one  hand,  and  the  extent  of  righteousness  and 
obedience  on  the  other ;  and  affirms  that  just  as  far  as  the  one  had 
extended,  even  just  as  far  should  the  other.  Rom.  5  :  19,  "  Foi 
as  by  one  man's  disobedience  many  were  made  sinners ;  so  by  the 
obedience  of  one  shall  many  be  made  righteous."  Parkhurst  says 
on  this  text,  "The  word  majiy  in  this  verse,  signifies  the  many ; 
that  is,  the  mass,  the  multititde ;  the  whole  bulk  of  mankind." 
Dr.  Macknight  says,  "  For  as  the  word  many  in  the  first  part  of 


ARQUMENTS   IN    FAVOR    OF    UNIVERSALISM.  S37 

the  verse,  does  not  mean  some  part  of  mankind  only,  but  all  maii 
kind,  from  first  to  last,  who  without  exception  are  constituted  sin 
ners ;  so  the  many,  in  the  latter  part  of  the  verse,  who  are  said 
to  be  constituted  rijiliteous  throusjh  the  obedience  of  Christ,  must 
mean  all  mankind^  from  the  beginning  to  the  end  of  the  world, 
without  exception.'"  No  man  is  a  sinner  until  he  sins  per'sor^vlly  ; 
BO  no  n)an  will  be  counted  righteous  until  he  personally  practises 
righteousness.  Hence  if,  as  Paul  avers,  righteousness  will  extend 
as  far  as  sin  has  extended,  then  all  who  ever  have  or  ever  will 
practise  sin,  must  eventually  practise  righteousness.  And  when 
all  men  practise  righteousness,  what  will  prevent  their  being 
saved  ? 

4.  Paul  draws  the  parallel  lines  between  the  extent  of  sin  on  the 
one  hand,  and  of  grace  on  the  other  ;  and  affirms  that  grace  shall 
extend  as  far  as  sin,  and  even  abound  over  it ;  so  that  at  last  all 
shall  end  in  righteousness  and  eternal  life.  Rom.  5  :  20,  21, 
"  Where  sin  abuumled,  grace  did  much  more  abound  ;  that  as  sin 
hath  reigned  unto  death,  even  so  might  grace  reign  through  right- 
eousness unto  eternal  life,  by  Jesus  Christ  our  Lord."  The  same 
number  who  have  experienced  death,  as  the  consequence  of  their 
ov,  n  personal  sins,  are  to  experience  eternal  life,  as  the  consequence 
ot  their  own  personal  righteousness  ;  which  righteousness  is  producea 
tiirough  the  instrumentality  of  Jesus  Christ.  And  grace  is  to 
abound  over  sin,  in  that  the  eternal  life  which  is  the  consequence 
of  righteousness  far  exceeds  the  death  which  is  the  consequence 
of  sin. 

5,  He  teaches  that  the  whole  creation  was  made  subject  to  van- 
ity, and  that  the  same  creation  shall  be  delivered  from  the  bendage 
of  corruption,  and  be  made  to  participate  in  the  liberty  of  the  chil- 
dren of  God.  Rom.  8  :  20,  21,  "  For  the  creature  was  made  sub- 
ject to  vanity,  not  willingly,  but  by  reason  of  him  who  hath  sub- 
jected the  same  in  hope ;  because  the  creature  itself  also  shall  be 
delivered  from  the  bondage  of  oorruption  into  the  glorious  liberty 
of  the  children  of  God."  The  same  word  which  is  here  rendered 
creature  is  in  verse  22  rendered  creation.  Dr.  Mackniglit  and 
other  good  critics  say  that  the  word  here  rendered  creature  and 
creation  signifies  "■every  human  creature ;  all  mankind."  Rev. 
Thomas  White  translates  the  passage  thus  :  "  For  the  creation 
was  made  subject  to  vanity,  not  willingly,  but  by  reason  of  him  whc 


82?  ARGUMENTS   IN    FAVOS   OF    ""^^^'Oi-SALIovi, 

•jubjected  it;  in  hope  that  the  creation  itself  also  sit-^ll  be  deliv 
ered,"  &c. 

6.  He  tautrht  the  final  salvation  of  the  whole  mass  of  both  Jew 
and  Gentiles.  Rom.  11  :  25 — 32,  "For  I  would  not,  brethren 
(Gentiles),  that  ye  should  be  ignorant  of  this  mystery  (lest  ye  sliouW 
be  wise  in  your  own  conceits),  that  blindness  in  part  [not  total  blind- 
ness] is  happened  to  Isr ae\,  2i7itil  [here  is  a  limitation  of  it]  the  ful- 
ness of  the  Gentiles  be  come  in.  And  so  all  Israel  shall  be  saved ; 
as  it  is  written.  There  shall  come  out  of  Sion  the  Deliverer,  and 
shall  turn  away  ungodliness  from  Jacob :  for  this  is  my  covenant 
unto  them,  when  I  shall  take  away  their  sins.  As  concerning  the 
gospel,  they  (the  Jews)  are  enemies  for  your  (the  Gentiles)  sakes ; 
but  as  touching  the  election,  they  are  beloved  for  the  fathers'  sakes. 
For  the  gifts  and  calling  of  God  are  without  repentance  [that  is, 
God  never  repents  of  his  gifts  or  calling].  For  as  ye  (the  Gentiles) 
in  times  past  have  not  believed  God,  yet  have  now  obtained  mercy 
through  their  (the  Jews)  unbelief;  eve?i  so  have  these  (the  Jews) 
also  now  not  believed,  that  through  your  mercy  they  may  also  obtain 
mercy.  For  God  hath  concluded  them  all  in  unbelief,  that  he  might 
have  mercy  upon  all  "  Tiiis  last  verse  teaches  that  the  mercy  of 
God  towards  the  Jews  will  extend  as  far  as  their  unbelief  has  ex- 
tended. We  know  not  how  any  man  of  ordinary  understanding  can 
read  the  11th  chapter  of  Romans  and  not  see  that  the  evident  design 
of  the  apostle  was  to  teach  the  eventual  salvation  of  both  Jews-and 
Gentiles. 

7.  He  taught  that  Christ  is  Lord  both  of  the  dead  and  living ; 
and  that,  whether  living  or  dead,  we  are  the  Lord's.  Rom.  14  : 
7 — 9,  "  For  none  of  us  liveth  to  himself,  and  7io  7nan  dieth  to  him- 
self. For  whether  we  live,  we  live  unto  the  Lord  ;  and  whether 
we  die,  we  die  unto  the  Lord  :  whether  we  live  therefore  or  die,  we 
are  the  Lord's.  For  to  this  end  Christ  both  died,  and  rose,  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and  the  living." 
The  dead  and  living  comprise  all  mankind,  consequently  Christ  is 
Lord  of  all. 

8.  He  teaches  that  Christ  gave  himself  a  ransom  for  all ;  that  he 
died  for  all  ;  thai  he  tasted  death  for  every  Tnan  ;  that  he  came  to 
save  sinners ;  that  he  died  for  us  when  we  were  sinners,  and  that 
he  died  for  the  ungodly.  1  Tim.  2  :  6,  "Who  gave  himself  a  ran- 
Bom  for  all,  to  be  testified  in  due  time."     Hob.  2 :  9,  "  We  see 


ARGUMENTS   IN    FAVOR    OF    UNIVERSALISM.  329 

Jesus,  who  was  made  a  little  lower  than  the  angels  for  the  suffering 
of  (leatli,  crowned  with  glory  and  honor  ;  that  he  by  the  grace  of 
God  should  taste  death  for  every  man."  1  Tim.  1 :  15,  '  This  is 
a  faithful  saying,  and  worthy  of  all  acceptation,  that  Christ  Josus 
came  into  the  world  to  save  sinners;  of  whom  I  am  chief."  2  Cor. 
5  :  14,  "  For  the  love  of  Christ  constraineth  us  ;  because  we  thus 
judge,  that  if  one  died  for  all,  then  were  all  dead."  Ron).  5  :  8, 
"  But  God  comraendeth  his  love  toward  us,  in  that,  while  we  were 
yet  sinners,  Christ  died  for  us."  Horn.  5  :  G,  "  For  when  we  were 
yet  without  strength,  in  due  time  Christ  died  for  the  ungodly." 

9.  Paul  not  only  taught  that  God  loves  his  creatures,  even  whea 
dead  in  trespasses  and  sins,  Eph.  2  :  4,  5,  but  that  there  is  no  power 
in  heaven  above,  nor  on  the  earth  beneath,  nor  in  the  universe  of 
Jehovah,  which  can  separate  us  from  his  love,  lloni.  8 :  38,  39, 
"  For  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor 
prhicipalities,  nor  powers,  nor  i\\mg?,  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  'of  God,  which  is  in  Christ  Jesus  our 
Lord." 

Objection.  —  "Paul  was  speaking  of  God's  love  to  Christians, 
and  not  of  his  love  to  all  mankind." 

Answer.  —  He  was  speaking  not  only  of  God's  love  to  Christians, 
but  of  his  love  to  mankind  in  general,  as  is  evident  from  Eph.  2  :  4, 
5,  "  But  God,  who  is  rich  in  mercy,  for  his  great  love  wherewith  he 
loved  us,  even  when  we  were  dead  in  sins."  If  God  loves  mankind 
e'ven  when  dead  in  sins,  will  he  ever  cease  to  love  them  ?  If  he 
is  unchangeable,  surely  not. 

If,  then,  there  is  any  truth  in  the  declaration  of  the  apostle, 
which  we  have  quoted  from  Bom.  8 :  38,  39,  nothing  can  separate 
God's  creatures  from  his  love.  Life  cannot  do  it.  If  we  should 
live  through  ceaseless  ages,  we  cannot  outlive  the  love  of  God. 
Death  cannot.  No;  death  cannot  place  us  beyond  the  reach  of 
God's  love.  Angels  cannot.  No  ;  angels,  whether  fallen  or  other- 
wise, cannot  do  it.  Principalities  and  powers  cannot.  No ;  there 
is  no  power  in  the  universe  that  can  do  it.  Things  prese?it  or  to 
come  cannot  do  it.  No  ;  there  is  no  circumstance  of  time,  place  or 
condition,  now  nor  never  will  be,  that  can  do  it.  Height  nor  uepth 
cannot  do  it.  No ;  we  may  speed  our  way  upward  with  the  velocity 
of  lightning,  and  continue  to  ascend  through  the  regions  of  space, 
28* 


330  ARQUMENTS   IN    FAVOR   OF    0NIVERSALIS..1. 

till  millions  of  ages  have  rolled  around,  but  we  could  never  reach 
the  place  where  we  should  uot  be  surrounded  with  the  tokens  and 
evidences  of  God's  impartial  and  undying  love.  Or  we  may  descend 
with  the  same  velocity,  and  for  the  same  length  of  time,  into  the 
regions  beneath,  but  we  could  not  go  where  "  universal  love  "  would 
not  smile  around  and  encircle  us  in  its  warm  embrace.  No  creature 
can  separate  us  from  the  love  of  God.  No  ;  we  may  imagine  as 
many  devils  as  we  please,  but  no  devil  ever  did  or  ever  will  exist 
which  will  possess  the  power  to  rob  God  of  his  children,  or  separate 
them  from  his  love. 

10.  Paul  taught  the  limitation,  remedial  design,  efficacious  nature, 
and  benevolent  object  of  all  the  divine  chastisements.  Heb.  12  : 
5 — 11,  "  My  son,  despise  not  thou  the  chastening  of  the  Lord,  nor 
faint  when  thou  art  rebuked  of  him  :  for  whom  the  Lord  loveth  he 
chasteneth,  and  scourgeth  every  son  whom  he  receiveth.  If  ye 
endure  chastening,  God  dealeth  with  you  as  with  sons,  for  what  son 
is  he  whom  the  father  chasteneth  not  ?  But  if  ye  be  without  chas- 
tisement, whereof  all  are  partakers,  then  are  ye  bastards,  and  not 
sons.  Furthermore,  we  have  had  fathers  of  our  flesh  who  corrected 
us,  and  we  gave  them  reverence  :  shall  we  not  much  rather  be  in 
pubjection  to  the  Father  of  spirits,  and  live  ?  For  they  verily  for 
a  few  days  chastened  us  after  their  own  pleasure  ;  but  he  for  our 
profit,  that  we  might  be  partakers  of  his  holiness.  Now,  no  chas- 
tening for  the  present  seemeth  to  be  joyous,  but  grievous  :  never- 
theless afterward  it  yieldeth  the  peaceable  fruits  of  righteousness 
unto  them  that  are  exercised  thereby." 

11.  He  teaches  that  the  grace  of  God  brings  salvation  to  all  men. 
Titus  2 :  11,  "  For  the  grace  of  God  which  bringeth  salvation  hath 
appeared  to  all  men."  Adam  Clarke  says  on  this  text,  "  It  cannot 
be  said,  except  in  a  very  refined  and  spiritual  sense,  that  this  Gospel 
had  then  appeared  to  all  men  ;  but  it  may  be  well  said  that  it 
bringeth  salvation  to  all  men  ;  this  is  its  design,  and  it  was  to  taste 
death  for  every  man  that  its  Author  came  into  the  world."  He 
adds,  "  As  the  light  and  heat  of  the  sun  are  denied  to  no  nation  nor 
individual,  so  the  grace  of  the  Lord  Jesus  ;  this  also  shines  out  upon 
all  ;  and  God  designs  that  all  mankind  shall  be  as  equally  benefited 
by  it  in  relerencc  to  their  souls,  as  they  are  in  respect  to  their  bodies 
hy  the  sun  that  shines  in  the  firmamcint  of  heaven."    In  the  margin 


ARGUMENTS   IN   FAVOR   OF    ONIVERSALISM.  331 

of  our  large  Bibles  this  text  reads  thus  :  "  The  grace  of  God  which 
bririgeth  salvation  to  all  men  hath  appeared." 

12.  Hi  taught  that  there  is  a  moral  power  in  goodness,  which 
renders  it  sufiBcient  to  overcome  and  subdue  all  evil.  Rom.  12  : 
21,  "  Be  not  overcome  of  evil,  but  overcome  evil  with  good." 
This  shows  us  that  evil  is  limited  and  bounded  by  goodness:  and 
that  it  can  be  subdued  and  overcome.  AVho  can  doubt  that  God, 
who  is  infinitely  good,  will  overcome  it  and  bring  it  to  a  final 
end  ? 

13.  Paul  expressly  declares  that  God  is  the  Saviour  of  all  men  ; 
and  states  the  fact  of  his  trusting  in  him  as  such,  as  the  reason  why 
he  suffered  reproach.  1  Tim.  4 :  10,  "  For  therefore  we  both  labor 
and  suffer  reproach,  because  we  trust  in  the  living  God,  who  is  the 
Saviour  of  all  men,  especially  of  those  that  believe."  By  believing 
that  God  is  the  Saviour  of  all  men,  the  believer  enjoys  a  special 
salvation  which  the  unbeliever  knows  not  of.  But  God  could  not 
be  said  to  be  the  special  Saviour  of  the  believer,  unless  he  Ls  the 
Saviour  of  all  mankind.  For,  if  God  is  the  Saviour  of  none  but 
believers,  theie  would  be  nothing  special  about  their  salvation ;  that 
is,  nothing  by  which  it  would  be  distinguished  from  the  salvation 
of  anybody  else,  as  nobody  else  would  be  saved. 

14.  He  teaches  the  destruction  of  all  enemies  to  God  and  man  •, 
even  the  last  enemy,  death.  1  Cor.  15:  26,  "The  last  enemy 
shall  be  destroyed,  death."  2  Tim.  1:  10,  "Who  hath  abolished 
death,  and  brought  life  and  immortality  to  light."  Death  is  here 
declared  to  be  the  last  enemy.  If  death  is  the  last  enemy,  certainly 
there  can  be  no  enemy  after  death.  And  if  the  last  enemy,  death,  is 
eventually  destroyed,  then  man  will  have  no  enemy.  And  if  the 
time  ever  arrives  when  man  will  have  no  enemy,  what  will  prevent 
his  being  holy  and  happy  ^ 

15.  He  not  only  teaches  the  destruction  of  death,  but  he  also 
teaches  the  destruction  of  that  which  has  the  pmver  of  death  ;  and 
the  final  deliverance  of  those  who  through  fear  of  death  were  all 
their  lifetime  subject  to  bondage.  Heb.  2  :  14,  15,  "  Forasmuch 
then  as  the  children  are  partakers  of  flesh  and  blood,  he  also  him- 
self likewise  took  part  of  the  same  ;  that  through  death  he  might 
destroy  him  that  had  the  power  of  death,  that  is,  the  devil  ;  and 
deliver  them  who  through  fear  of  death  were  all  their  lifetime  sub- 
ject to  bondage."     What  has  the  power  of  death  ?    James  1  :  15, 


332  ARGUMENTS   IN    ?AVOR    OF    UNIVERSALISM, 

"  Sin,  when  it  is  finished,  bringeth  forth  death."  Sin,  then,  accord- 
ing to  the  apostle,  is  eventually  to  be  destroyed  and  banished  from 
the  universe  of  God. 

16.  He  also  taught  the  destruction  of  the  grave  or  hell ;  and  that 
mankind  will  gain  a  complete  victory  over  the  powers  of  death  and 
the  grave,  and  that  death  shall  be  robbed  of  its  sting  and  the  grave 
of  its  power.  1  Cor.  15:  55,  "0  death,  where  is  thy  sting?  0 
grave  (hades),  where  is  thy  victory  ?  "  These  are  questions  which 
involve  their  own  answers,  and  the  language  implies  that  both  death 
and  hades  are  to  be  destroyed. 

17.  He  taught  the  final  ingathering,  or  reheading,  of  all  men  ia 
Christ.  Eph.  1:  9,  10,  "Having  made  known  unto  us  the  mys- 
tery of  his  will,  according  to  his  good  pleasure,  which  he  hath  pur- 
posed in  himself:  that  in  the  dispensation  of  the  fulness  of  times 
he  might  gather  together  in  one  all  things  in  Christ,  both  which  are 
in  heaven  and  which  are  on  earth,  even  in  him." 

18.  He  taught  that  at  last  every  knee  would  be  brought  to  bow 
at  the  name  of  Jesus,  and  every  tongue  to  confess  him  Lord.  Phil. 
2  :  9 — 11,  "Wherefore  God  also  hath  highly  exalted  him  (Christ), 
and  given  him  a  name  which  is  above  every  name  ;  that  at  the 
name  of  Jesus  every  knee  should  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth  :  and  that  every  tongue 
should  confess  that  Jesus  Christ  is  Lord  to  the  glory  of  God  the 
Father." 

Objection.  —  "  Although  all  will  at  last  bow  the  knee  to  Christ, 
and  confess  him  Lord,  yet  on  the  part  of  some  it  will  be  a  forced 
Bubmission ;  and,  therefore,  the  text  does  not  prove  universal  sal- 
vation." 

Answer.  —  All  this  is  mere  assertion.  Nothing  is  said  in  the 
text  about  one  class  of  men  bowing  the  knee  in  any  different  man- 
ner from  any  other  class.  And,  for  aught  the  text  says  to  the  con- 
trary, it  will  not  only  be  done  by  all,  but  by  all  alike,  in  the  same 
maimer,  in  the  same  spirit,  and  with  the  same  sincerity.  Indeed, 
nothing  but  a  willing  subjection  of  mankind  to  Christ,  and  an  honest 
and  sincere  confession  of  him  as  Lord,  would  be  to  the  glory  of  God, 
which  Paul  says  the  bowing  and  confession  spoken  of  in  the  text  shall 
be.  besides,  in  1  Cor.  I'i :  3,  we  are  told  that  "  No  vmn  can  say 
that  Jesus  is  tlie  Lord  but  by  the  Holy  Ghost ;"  and  in  Rom.  10  : 
10  "  With  the  mouth  confession  is  made  unto  salvation."     If  all 


ARGUMENTS   IN    FAVOR   OF    UNIVERSALISM.  333 

men,  therefore,  finally  confess  that  Jesus  Otirist  is  Lord,  of  course 
all  will  be  saved.  If  the  reader  will  consult  Col.  1 :  19,  20,  he  will 
Bee  that  all  mankind  are  not  only  to  bow  the  knee  to  Christ,  and  to 
confess  him  Lord,  but  they  are  to  be  reconciled  to  God,  This  proves 
that  their  subjection,  so  far  from  being  forced,  will  be  voluntary ; 
and  that  the  confession  spoken  of  will  be  from  the  heart. 

19.  Tie  taught  the  final  reconciliation  of  all  intelligences  to  God. 
2  Cor.  5  :  19,  "  God  was  in  Christ  reconciling  the  world  unto  him- 
self." Col.  1:  19,  20,  "For  it  pleased  the  Father  that  in  him 
should  all  fulness  dwell :  and  having  made  peace  through  the  blood 
of  his  cross,  by  him  to  reconcile  all  things  unto  himself;  by  him,  I 
say,  whether  they  be  things  in  earth,  or  things  in  heaven."  Pro- 
fessor Stuart  says,  "  Things  in  heaven,  earth,  and  under  the  earth, 
is  a  common  periphrasis  of  the  Hebrew  and  New  Testament  writers 
for  the  unicersey  All  intelligent  creatures,  then,  in  the  universe 
are  finally  to  become  reconciled  to  God.  Then,  of  course,  there  will 
be  nothing  in  the  way  of  their  salvation. 

20.  Paul  draws  the  parallel  lines  between  the  extent  of  na'tural 
and  moral  death  on  the  one  hand,  and  of  immortal  and  spiritual  life 
on  the  other;  and  shows  that  all  who  had  or  would  experience  the 
former,  should  eventually  experience  the  latter.  1  Cor.  15 :  22, 
"  As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
Dr.  Belsham  says  on  this  text,  "  The  apostle's  language  is  so  clear 
and  full  with  respect  to  the  final  happiness  of  those  who  are  thus 
raised,  and  that  their  resurrection  to  life  will  be  ultimately  a  bless- 
ing, that  the  generality  of  Christians  have  supposed  that  he  is  here 
treating  of  the  resurrection  of  the  virtuous  only.  But  that  is  not 
the  fact.  He  evidently  speaks  of  the  restoration  of  the  whole  human 
race.  All  who  die  by  Adam  shall  be  raised  by  Christ ;  otherwise 
the  apostle's  assertion  would  be  untrue.  The  case  then  would  have 
been  this :  as  in  Adam  all  die,  so  in  Christ  shall  a  select  number,  a 
small  proportion,  be  made  alive.  But  this  is  not  the  apostle's  doc- 
trine. His  expressions  are  equally  universal  in  each  clause.  All 
die  in  Adam.  The  same  all,  without  any  exception,  without  any 
restriction,  shall  by  Christ  be  restored  to  life,  and  ultimately  to 
holiness  and  everlasting  happiness." 

Objection.  —  "  The  resurrection  spoken  of  here  is  a  resurrection 
of  the  body  merely.  It  is,  therefore,  only  a  physical  change,  and 
does  not  imply  that  those  who  will  be  thus  raised  will  be  saved," 


334  ARGUMENTS   IN   FAVOR   OF    UNIVERSALISM. 

A.iSWER.  —  How  do  men  die  in  Adam  ?  Adam  liore  signifies 
earthy  man.  Every  man  is  an  earthy  man.  Well,  as  in  the  eartn^ 
man  all  die,  even  so  in  Christ  (the  heavenly  man)  shall  all  be  made 
alive.  Now,  how  do  men  die  in  the  earthy  man  ?  They  die  both 
physically  and  morally.  Rom.  5:  12,  "  By  one  man  sin  entered 
into  the  world,  and  death  by  sin  ;  and  so  death  passed  upon  all  men, 
for  that  all  have  sinned."  Natural  death  is  the  result  of  a  mortal 
constitution,  which  every  man  has.  Moral  death  is  the  result  of  sin, 
which  every  man  commits.  Well,  as  in  the  earthy  man  all  die 
physically  and  morally,  even  so  in  Christ  shall  all  be  made  alive 
physically  and  morally.  Besides,  the  apostle  shows  that  all  who  are 
raised  from  the  state  of  death  will  be  raised  from  "  corruption  to  in- 
corruption,"  from  "  dishonor  to  glory."  This  certainly  shows  that 
the  change  to  be  effected  by  the  resurrection  is  something  more  than 
a  mere  physical  change.  Nor  does  the  apostle  give  the  least  hint  or 
intimation,  in  the  whole  chapter,  that  any  who  are  raised  will  be 
miserable  thereafter ;  but,  on  the  contrary,  he  speaks  of  it  as  a  change 
to  be  effected  upon  all  mankind,  and  upon  all  alike. 

21.  He  teaches  that  all  who  have  borne  or  shall  bear  the  image 
of  the  earthy  man,  shall  also  bear  the  image  of  the  heavenly  man 
1  Cor.  15  :  49,  "  And  as  we  have  borne  the  image  of  the  earthy, 
we  shall  also  bear  the  image  of  the  heavenly." 

22.  He  teaches  the  resurrection  of  all  the  dead  from  corruption 
to  incorruption,  from  weakness  to  power,  from  natural  to  spiritual, 
from  dishonor  to  glory ;  and  the  change  of  both  the  living  and  the 
dead  from  mortal  to  immortality.  1  Cor.  15 :  42 — 44,  "  So 
also  is  the  resurrection  of  the  dead;  it  is  sown  in  corruption,  it  is 
raised  in  incorruption ;  it  is  sown  in  dishonor,  it  is  raised  in  glory ; 
it  is  sown  in  weakness,  it  is  raised  in  power  ;  it  is  sown  a  natural 
body,  it  is  raised  a  spiritual  body."  1  Cor.  15  :  51 — 54,  "  Behold, 
I  show  you  a  mystery ;  we  shall  not  all  sleep,  but  we  shall  all  be 
changed  in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump 
(for  the  trumpet  shall  sound) ;  and  the  dead  shall  be  raised  incor- 
ruptible, and  we  shall  be  changfed.  For  this  corruptible  must  put 
nn  incorruption,  and  this  mortal  must  put  on  immortality.  So  when 
this  corruptible  shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to  pass  the  saying 
that  is  written  [see  Isa.  25  :  6 — 8],  Death  is  swallowed  up  in  victory." 
It  is  often  asswted  that  there  is  no  change  after  death ;  but,  if  there 


ARGUMENTS    IN    FAVOK    OF    UNIVERSALISM.  335 

is  any  truth  in  the  declaration  of  the  apostle  in  these  texts,  the  most 
important  change  which  will  ever  he  experienced  by  man  will  take 
place  after  death.  Man,  therefore,  in  the  resurrection  world,  will 
be  a  very  different  being  from  what  he  is  here.  All  reasoning,  then, 
upon  the  subject  of  what  man  will  be  there  from  what  he  is  here,  is 
entirely  out  of  the  question. 

23.  He  taught  that  out  of  God,  as  the  great  author,  origin,  source, 
and  fountain,  all  things  have  proceeded ;  and  that  into  him,  as  the 
great  centre  to  which  they  are  tending,  shall  all  things  return. 
Horn.  11  :  3G,  "  For  of  him  (God),  and  through  him,  and  to  him, 
are  all  tilings:  to  whom  be  glory  forever.  Amen."  And  who 
cannot  respond.  Amen  ? 

24.  Finally,  he  teaches  the  subjection  of  all  intelligent  beings  to 
Christ ;  and,  finally,  their  and  Christ's  subjection  to  God ;  that  God 
may  become  the  all  and  in  all  of  his  creatures.  1  Cor.  15  :  24 — 28, 
"  Then  cometh  the  end,«;/iera  he  (Christ)  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father;  when  he  shall  have  put  down  all 
rule,  and  all  authority  and  power.  For  he  must  reign  till  he  hath 
put  all  enemies  under  his  feet.  The  last  enemy  that  shall  be  de- 
stroyed is  death.  For  he  hath  put  all  things  under  his  feet.  But 
when  he  saith,  all  things  are  put  under  him,  it  is  manifest  that  he  is 
excepted  which  did  put  all  things  under  him.  And  when  all  things 
shall  be  subdued  unto  him,  tlien  shall  the  Son  also  himself  be  subject 
unto  him  that  did  put  all  things  under  him,  that  God  may  be  all  in 
all."  This  testimony  very  plainly  asserts  the  following  facts.  1.  All 
things,  that  is,  all  beings,  are  to  be  brought  into  subjection  to  Christ. 
This  work  is  now  going  on.  It  is  a  progressive  work,  but  will 
eventually  be  consummated.  In  Heb.  2 :  8,  9,  Paul  says,  "  Thou 
(God)  hast  put  all  things  in  subjection  under  his  (Christ's)  feet, 
For  in  that  he  put  all  in  subjection  under  him,  he  left  notking  that 
is  not  put  under  him.  But  nmo  we  see  not  yet  all  things  put  under 
him.  But  we  see  Jesus,  who  was  made  a  little  lower  than  the 
angels  for  the  suffering  of  death,  crowned  with  glory  and  honor 
that  he  by  the  grace  of  God  should  taste  death  for  every  man.' 
2.  There  is  but  one  exception  to  this  universal  subjection,  and  that 
exception  is  God.  3.  Christ  is  to  put  down  all  rule,  and  all  author- 
ity and  power.  Of  course,  when  this  is  accomplished,  the  devil  will 
have  no  rule,  nor  authority,  nor  power.  4.  Christ  and  all  mankind 
are  finally  to  become  subject  to  the  power,  the  authority  and  the 


33C  ARGUMENTS   IN   FATOR   OF    UNIVERSALISM. 

government  of  God.  As  we  have  shown  that  mankind  are  not  only 
to  become  subject  to  God,  but  are  to  be  reconciled  to  him,  of  course 
there  will  then  be  no  rebels  against  God  in  the  universe ;  either  in 
will,  wish,  desire,  or  action  ;  but  the  spirit  of  God,  who  is  love,  will 
pervade  the  hearts  and  minds  of  all  his  creatures,  and  he  himself 
become  all  in  all.  Then  God's  will  and  purpose  respecting  the  final 
destiny  of  his  creatures  will  be  accomplished.  His  promises  will  be 
fulfilled,  his  oath  performed,  and  his  counsel  established.  Christ 
will  see  of  the  travail  of  his  soul,  and  be  satisfied;  and  the  highest 
and  holiest  wishes  and  desires  of  the  hearts  of  all  God's  rational 
creatures  will  be  gratified. 

8th.  We  argue  the  truth  of  Universalism  from  the  negative  testi- 
mony of  the  Bible.  The  Bible  not  only  teaches  the  doctrine  of 
universal  salvation  in  positive  terms,  but  it  gives  the  lie  direct  to  the 
opposite  doctrine. 

1.  It  teaches  that  the  anger  of  God,  so  far  from  enduring  end- 
lessly, endures  but  for  a  moment.  Ps.  30 :  5,  "  For  his  anger 
endureth  but  a  moment."  Isa.  54 :  8,  "  In  a  little  wrath  I  hid 
my  face  from  thee  for  a  moment ;  but  with  everlasting  kindness  will 
I  have  mercy  on  thee,  saith  the  Lord  thy  Redeemer." 

2.  It  expressly  declares  that  God  will  not  be  always  wroth,  and 
that  he  will  not  retain  his  anger  endlessly.  Isa.  57  :  16,  "For  I 
will  not  contend  forever,  neither  will  I  be  always  wroth."  The 
reason  assigned  is,  "  For  the  spirit  should  fail  before  me,  and  the 
souls  which  I  have  made."  Ps.  103 :  8,  9,  "The  Lord  is  merciful 
and  gracious,  slow  to  anger,  and  plenteous  in  mercy ;  he  will  not 
always  chide,  neither  will  he  retain  his  anger  forever."  Mic.  7  :  18, 
"  He  retaineth  not  his  anger  forever,  because  he  delighteth  in  mercy." 
Ps.  89 :  30—32,  "  If  his  (David's)  children  forsake  my  law,  and 
walk  not  in  my  judgments ;  if  they  break  my  statutes,  and  keep  not 
my  commandments ;  then  will  I  visit  their  transgressions  with  ttie 
roil,  and  their  iniquity  with  stripes;  but  my  loving  kindness  will  I 
not  utterly  take  from  them  nor  suffer  my  faithfulness  to  fail." 
Lam.  3:  31 — 33,  "For  the  Lord  will  not  cast  off  forever;  but 
though  he  cause  grief,  yet  will  he  have  compassion  according  to  the 
multitude  of  his  tender  mercies." 

9th.  We  argue  the  truth  of  this  doctrine  from  inferences,  which 
arc  plaiidy  dcducihle  from  several  facts,  which  are  explicitly  stated 
in  the  Bible.     We  infer  the  truth  of  this  doctrine, 


ARGUMENTS   IN    rAVOR   OF    UNIVERSALTSM.  337 

1.  From  the  fact  that  God  is  the  Creator  of  all  men.  Acts  17  :  2G, 
'  lie  giveth  to  all  life,  and  breath,  and  all  things ;  and  hath  made 

of  one  blood  all  nations  of  men  for  to  dwell  on  all  the  face  of  tho 
earth."  Rev.  4:  11,  "Thou  (God)  hast  created  all  things."  If 
God  is  the  Creator  of  all  men,  he  created  them  for  wise  and  benevo- 
lent purposes.  lie  has  conferred  on  us  an  unasked  existence,  and 
he  will  sec  to  it  that  that  existence  does  not  result  in  a  curse. 

2.  God  is  the  Father  of  all  men.  In  Num.  16  :  22  and  Heb.  12  :  9, 
he  is  called  the  "God  and  Father  of  the  spirits  of  all  flesh."  In 
Matt.  G :  9,  we  are  instructed  to  call  him  "our  Father."  In  Mai. 
2 :  6,  the  prophet  asks,  "  Have  we  not  all  one  Father  ?  hath  not 
one  God  created  us?"  In  Matt.  23:  9,  Jesus  says  that,  "one  is 
our  Father,  which  is  in  heaven."  In  Acts  17  :  22,  Paul  calls  the 
idolatrous  heathen  "  the  offspring  of  God."  And  in  Eph.  4  :  G,  he 
says,  "  There  is  one  God  and  Father  of  all."  A  good  father  would 
never  make  the  existence  of  his  children  a  curse.  If,  therefore,  God 
is  the  Father  of  all  mankind,  he  will  never  make  any  portion  of 
them  miserable,  any  further  thdn  is  for  their  ultimate  good. 

3.  God  is  good,  and  his  goodness  is  universal.  Ps.  145  :  9, 
"  The  Lord  is  good  to  all,  and  his  tender  mercies  are  over  all  his 
works."  Ps.  119  :  G8,  "  Thou  art  good,  and  doest  good."  If  God 
is  good  to  all  now,  he  always  will  be ;  and,  hence,  he  will  do  good 
to  all  now,  and  in  all  coming  time.  Consequently,  he  will  never 
inflict  any  positive  evil  upon  any. 

4.  God  is  wise.  Ps.  104 :  24,  "  0  Lord,  how  manifold  are  thy 
works  ;  in  wisdom  thou  hast  made  them  all."  Rom.  16  :  27,  "  To 
God  only  wise  be  glory."  If  God  is  wise,  he  can  devise  the  best 
possible  plans ;  but  to  devise  a  system  of  moral  government,  which 
would  result  in  the  endless  sin,  rebellion  and  misery,  of  the  subjects 
of  that  government,  would  not  be  the  best  possible  plan ;  therefore, 
God  has  devised  no  such  plan. 

5.  God  is  holy.  Lev.  19  :  2,  "  For  I  the  Lord  your  God  am 
holy."  Rev.  4:8,  "  Holy,  holy,  holy,  Lord  God  Almighty."  If 
God  is  holy  he  must  be  opposed  to  evil  any  further  than  that  evil 
can  be  made  subservient  to  the  production  of  good.  But  endless 
evil  could  result  in  no  good ;  therefore,  God  will  not  permit  endless 
evil  to  exist. 

6.  God  is  just.  Isa.  45  :  21,  "  A  just  God,  and  a  Saviour."  If 
God  is  just,  he  will  punish  and  reward  all  moral  agents  according  to 

29 


338  ARGUMENTS   IN    FAVOR   OF    UNIVERSALISM. 

their  works.  Cut  endless  punisbment  would  not  be  according  tc 
the  works  of  men.  Therefore,  God  will  not  inflict  such  punishment 
upon  any. 

7.  God  is  merciful.  Ps.  62  :  12,  "  Unto  thee,  0  Lord,  belong- 
eth  mercy  :  for  thou  renderest  to  every  man  according  to  his  works." 
Ps.  107  :  1,  "  His  mercy  endureth  forever."  In  the  136th  Psalm 
David  asserts  no  less  than  twenty-six  times  that  the  mercy  of  God 
"  endureth  forever."  The  same  thing  is  asserted  more  than  fifty 
times  in  the  Bible.  For  God  to  inflict  endless  pain  upon  any  of  his 
creatures,  would  leave  no  room  for  the  exercise  of  mercy.  There- 
fore, as  he  is  merciful,  and  always  will  remain  so,  he  will  inflict  no 
Buch  pain  on  any. 

8.  God  is  omnipotent.  Rev.  19  :  6,  "The^Lord  God  omnipotent 
reigneth."  If  God  is  omnipotent,  there  is  no  power  in  tlie  universe 
which  can  be  arrayed  against  him  which  he  cannot  overcome.  His 
plans  and  purposes,  thei'efore,  cannot  be  defeated.  And  as  all  his 
plans  are  wise,  benevolent  and  good,  hence  good  and  only  good 
must  be  the  final  result  to  all  his  creatures. 

9.  God  is  love.  1  John  4 :  8,  "  God  is  love."  Love  prompts 
its  possessor  to  do  all  that  lays  in  his  power  to  pi'omote  the  good  of 
the  objects  of  love.  God  has  an  abundance  of  power  to  promote  the 
good  of  his  creatures,  for  he  is  omnipotent.  He  has  the  disposition  to 
do  so,  for  he  is  love.     Hence,  good  to  all  must  be  the  final  result. 

10.  God  is  impartial.  Ps.  145  :  9,  "  The  Lord  is  good  to  all." 
In  James  3 :  17,  it  is  said  of  the  wisdom  which  conieth  down  from 
above,  that  it  is  "  without  partiality."  If  God  is  impartial,  he  has 
never  purposed  the  endless  happiness  of  some  of  his  children,  and 
the  endless  unhappiness  of  the  rest. 

11.  God  is  unchangeable.  Mai.  3  :  6,  "  I  am  the  Lord,  I  change 
not."  James  1 :  17,  "  With  whom  (God)  is  no  varial)lencss,  neither 
shadow  of  turning."  If  God  is  unchangeable,  he  will  endlessly  re- 
main what  he  has  been  in  all  time  past,  and  is  now.  And  as  he 
always  has,  and  does  now,  seek  the  good  of  his  creatui'cs,  therefore 
he  alwaj's  will. 

12.  We  infer  this  doctrine  from  the  representation  which  is  given 
of  the  Gospel  by  the  inspired  writers.  The  term  Gospel  signifies 
good  news.  The  angels  who  announced  the  birth  of  the  Saviour, 
said,  Luke  2  :  10,"  Behold,  I  bring  you  good  tidings  of  great  joy, 
which  shall   be  unto  all  people."     The  Gospel  is  called  "  the  ever- 


AUOUJIIiN'TS    IN    FAVOR    OF    UNIYERSALISM. 


339 


lasting  gospel,"  Rev.  14  :  G.  The  "  gospel  of  the  grace  of  God," 
Acts-  2U  :  24.  The  "gospel  of  peace,"  Eph.  6  :  15.  The  "gos- 
pel of  God,"  Horn.  1 :  1.  The  "glorious  gospel,"  1  Tim.  1:11. 
And,  the  "  gospel  of  our  salvation,"  Kph.  1 :  13.  It  is  called  tl>e 
"  new  covenant,"  Heb.  8  :  8.  Said  to  be  "  better  than  the  old, ' 
Ileb.  8  :  G.  To  be  founded  on  better  promises,  Heb.  8  :  6.  Said 
to  be  "  the  ministration,  not  of  condemnation  and  death,  but  of  life 
and  peace,"  2  Cur.  3  :  6—11.  If  this  is  a  correct  representation 
of  the  Gospel,  certainly  such  a  glorious  system  could  not  reveal 
nor  contain   the  doctrine  of  unmerciful    wrath  and  never-ending 

cruelty. 

13.  From  the  character,  conduct  and  teachings,  of  Jesus  Clirist. 
He  was  the  great  founder  of  the  Christian  religion.  He  was  benev- 
olent, and  even  mindful  of  the   physical  wants  of  man,  Mark  8  : 

1 9.     He  was  tender-hearted  and  sympathizing.     He  wept  at  the 

grave  of  Lazarus,  John  11 :   35  ;  raised  the  widow's  son,  Luke  7  . 

12 15  ;  healed  the  physical  maladies  of  men,  Matt.  12:  10 — 13; 

and  mourned  and  wept  over  Jerusalem,  Matt.  23  :  37—39,  and 
Luke  19  :  41.  He  was  mild,  forgiving  and  forbearing  —  to  Peter, 
who  denied  him,  Luke  22  :  Gl,  62  ;  to  Thomas,  who  would  noi 
believe  him,  John  20  :  24—29  ;  to  the  woman  taken  in  adultery, 
John  8  :  3 — 11.  He  taught  that  we  must  love  and  forgive  our 
enemies.  Matt.  5  :  44,  and  6  :  14,  15.  He  taught  that  we  must 
fori^ive,  not  seven  times  only,  but  seventy  times  seven,  Matt.  18  : 
21,  22.  He  prayed  for  his  enemies  and  murderers,  Luke  23  :  34. 
And,  at  last,  he  freely  offered  up  his  life  as  a  sacrifice  on  the  altar 
of  humanity.  The  whole  conduct,  and  character,  and  disposition, 
and  teacliiiigs,  of  Jesus  was  in  accordance  with  the  spirit  of  univer- 
sal love  and  benevolence.  He  was  actuated  by  none  of  the  spirit  of 
reveno-e,  wrath  or  cruelty.  How,  then,  can  it  be  supposed  that  he 
believed  and  taught  the  cruel  and  unmerciful  doctrine  of  endless 
hell  torments  ? 

14.  From  the  influence  which  the  Gospel  exerts  upon  the  char- 
acter, conduct  and  feelings,  of  its  recipients.  What  a  mighty  and 
an  astonishing  change  it  wrought  in  Paul  !  His  partial  and  exclu- 
sive sentiments  and  feelings  were  exchanged  for  the  utmost  liber- 
ality of  opinion  and  feeling.  The  Gospel  changed  his  enmity  to 
love,  his  bigotry  to  charity,  and  his  Partialism  to  Universalism.  It 
wrought  the  same  happy  change  in  all  who  received  its  truths  into 


i?40  ARGUMENTS   IN    FAVOR   OP    UNIVERSALISM. 

good  and  honest  hearts.  A  belief  in  the  Partialist  God,  and  in  the 
Partiidist  doctrine,  could  never  have  produced  such  efl'ects.  Hence, 
Partialism  is  not  the  doctrine  of  the  Gospel. 

15.  From  J:.he  nature  of  God's  law  and  its  requirements  of  man. 
It  is  the  great  law  of  love.  It  requires  that  we  love  God  with  all 
our  soul,  might,  mind  and  strength,  and  our  fellow-men  as  ourselves, 
Matt.  22  :  36 — 40.  But  how  can  we  love  God  in  the  manner  re- 
quired, unless  he  is  a  lovely  being  ?  And  how  can  he  be  a  lovely 
being,  and  at  the  same  time  inflict  unending  pain  upon  his  own 
helpless  and  dependent  offspring  ?  Again,  how  can  we  love  our 
fellow-men  as  ourselves,  if  we  believe  God  hates  a  portion  of  them  ? 
\Ye  are  bound  to  imitate  God.  We  are  commanded  to  imitate  him 
as  dear  children,  Eph.  5  :  1.  If,  therefore,  God  hates  a  part  of 
mankind,  we  are  bound  to  do  so  likewise.  The  very  fact,  then, 
that  we  are  required  to  love  our  fellow-men,  universally,  proves  that 
God  loves  all,  and  will  do  good  to  all. 

16.  From  the  effects  which  the  Gospel  produced  on  those  wlio 
believed  it.  They  were  saved,  Rom.  8  :  24,  and  1  Cor.  1 :  18 , 
they  were  blessed.  Gal.  3:9;  they  had  peace  and  joy  in  believing, 
Rom.  15:  13;  they  were  enabled  to  rejoice  with  joy  unspeak- 
able and  full  of  glory,  1  Peter  1:8:  their  joy  was  full,  John  15  : 
11 ;  and  they  entered  into  rest,  Heb.  4:3.  A  belief  in  a  partial 
God  and  in  a  partial  salvation  could  not  produce  such  effects 
Nothing  short  of  a  belief  in  God  as  the  Father,  Friend  and  Saviour, 
of  all  mankind,  could  do  it. 

17.  From  wliat  the  Scriptures  teach  respecting  faith.  It  is  the 
substance  of  things  hoped  for,  Heb.  11  :  1  ;  and  it  works  by  love, 
and  purifies  the  heart,  Gal.  5  :  6.  But  no  man  can  hope  for  end- 
less misery  to  be  true ;  and,  hence,  that  doctrine  is  not  the  sub- 
stance of  things  hoped  for.  Therefore,  a  faith  in  that  is  not  the 
faith  of  the  Gospel.  AH  hope  for  the  truth  of  Univcrsalism  ;  hence, 
Universalism  is  the  substance  of  things  hoped  for,  and,  therefore,  a 
faith  in  Universalism  is  the  faith  of  the  Gospel.  Again,  Partialism, 
or  a  faith  in  the  doctrine  of  endless  misery,  does  not  work  by  love, 
but  by  fear;  hence,  it  is  not  Gospel  faith.  But  Universalism  does 
work  by  love,  and  not  by  fear;  therefore,  to  believe  in  Universalism 
is  to  believe  the  Gospel.  Once  more ;  a  belief  in  Partialism  does 
not  purify  the  heart,  but  serves  rather  to  harden  it  and  to  blunt 
the  finer  feelings  of  human  nature  ;  hence,  it  is  not  the  true  faith. 


ARGDMENTS   IN    FAVOR   OP    ONIVERSALISM.  341 

Univcrsalism  does  purify  the  heart  and  beget  a  principle  there  of 
uuivcr.'^al  benevolence  and  philanthroiiy  to  man ;  therefore  it  is  the 
true  faith. 

18.  From  what  the  Scriptures  teach  respecting  hope.  It  enables 
its  possessor  to  purify  himself  even  as  God  is  pure.  1  John  3  :  3, 
It  is  an  anchor  of  the  soul,  both  sure  and  steadfast.  Ileb.  6 :  19 
On  the  purifying  nature  of  this  hope  the  remarks  made  above  on 
faith  will  apply  equally  as  well  here.  They  need  not,  therefore,  be 
repeated.  This  hope  is  called  "an  anchor  of  the  soul,  both  sj^re 
and  steadfast."  ]>ut  how  could  it  be  so  if  the  thing  hoped  for 
depended  on  the  fickleness  of  man  ?  Man  is  too  frail,  and  erring, 
and  helpless  a  being  to  found  such  a  hope  upon.  And  nothing 
short  of  a  belief  in  God  as  the  Saviour  of  all,  and  the  absolute  cer- 
tainty of  the  accomplishment  of  the  thing  hoped  for,  could  impart  a 
hope  to  man  which  would  be  as  an  anchor  to  his  soul,  both  sure 
and  steadfast. 

19.  From  what  the  Bible  teaches  respecting  the  confidence  which 
we  ought  to  repose  in  God.  'We  are  repeatedly  commanded  to  trust 
in  God.  To  do  so,  is  enjoined  upon  us  as  a  sacred  and  imperioua 
duty.  Prov.  3 :  5,  "  Trust  in  the  Lord  with  all  thine  heart."  Ps. 
62  :  8,  "  Trust  iu  him  at  all  times,  ye  people ;  pour  out  your  heart 
before  him  :  God  is  a  refuge  for  us."  Ps.  40  :  4,  "  Blessed  is  that 
man  that  maketh  the  Lord  his  trust."  Prov.  29 :  25,  "  Whoso 
putteth  his  trust  in  the  Lord  shall  be  safe."  Isa.  20:  4,  "Trust 
ye  in  the  Lord  forever."  Ps.  9:  10,  "They  that  know  thy  name 
will  put  their  trust  in  thee."  Job  13:  15,  "Though  he  slay  me 
yet  will  I  trust  in  him."  In  Job  22 :  21,  we  are  required  to 
"  make  ourselves  acquainted  with  God,  and  be  at  peace."  Jesus 
enjoins  upon  us  to  repose  the  most  unlimited  trust  in  Gid,  and  to 
take  no  anxious  thought  for  the  future.  Matt.  6 :  25 — 34.  But 
if  God  is  as  he  is  sometimes  represented  to  be  by  the  believers  in 
endless  misery,  how  could  we  trust  in  him  ?  And  if  that  doctrine 
is  true,  how  could  we  help  being  anxious  in  regard  to  the  future  ? 
The  fact  is,  nothing  but  a  belief  in  the  universal  paternity  of  God, 
and  that  he  is  the  Friend  of  all,  will  enable  us  to  repose  that  trust 
in  him  which  he  requires  at  our  hands. 

20.  From  what  the  Scriptures  teach  respecting  prayer.  We  are 
commanded  to  pray  for  all  men,  1  Tim.  2:1;  to  pray  for  our  ene- 
mies, even  for  those  who  despitefully  use  us,  and  persecute  us,  Matt. 

29* 


342  ARGUMENTS    IN    FATOR    OF    DNIVERSALISM. 

5  :  44  to  pray  in  faith  ;  for  we  are  told  that  whatsoever  is  not  of 
faith  is  sin,  E.om.  14  :  23  ;  to  lift  up  holy  hands  and  pray  without 
wrath  and  doubting,  1  Tim.  2 :  8.  But  how  can  we  pray  in  faith 
for  the  salvation  of  all  men,  unless  we  believe  that  all  will  be  saved  ? 
And  why  pray  for  all  men  if  God  has  determined  that  some  shall 
not  be  saved,  or  if  we  believe  that  all  will  not  be  saved  ?  The  fact 
that  we  are  required  to  pray  for  all  men,  and  to  do  so  in  faith,  noth- 
ing doubting,  is  a  strong  proof  of  the  doctrine  for  the  truth  of  which 
we  are  contending. 

21.  Finally,  we  infer  the  truth  of  this  doctrine  from  the  fact  that 
it  is  in  accordance  with  the  highest  and  holiest  desiies  and  expecta- 
tions of  all  benevolently  disposed  and  good  men  ;  and  that  the  oppo- 
site doctrine  does  violence  to  the  intellectual  powers  of  man,  and  ia 
repugnant  to  the  better  feelings  of  his  nature.  Just  in  proportion 
as  the  feelings  of  mankind  become  refined  and  elevated,  and  as  their 
intellectual  powers  are  cultivated,  and  light  and  knowledge  increase, 
just  in  that  proportion  will  this  doctrine  spread  and  prevail. 


CHAPTER    XXI 

OBJECTIONS   TO   THE   DOCTRINE   OF 
ENDLESS  MISERY. 


1.  It  makes  God  the  author  of  an  infinite  evil.  Misery  is  evil. 
The  idea  of  misery  infinite  in  duration  presupposes  the  idea  of  infi- 
nite evil.  No  finite  being  can  be  the  cause  of  an  infinite  evil. 
God  is  the  only  infinite  being  in  the  univei'se.  If,  therefore,  infi- 
nite evil  does  actually  exist,  its  existence  must  be  referred  to  God. 
But  to  suppose  God  to  be  the  author  of  an  infinite  evil,  is  to  suppose 
that  he  is  infinitely  evil  himself 

2.  It  impeaches  some  of  the  most  glorious  attributes  of  the  Deity. 
If  it  be  said  that  this  evil  is  something  which  God  did  not  foresee, 
wish,  will,  desire,  appoint,  permit,  intend  nor  purpose,  then  his  wis- 
dom, foreknowledge  and  omniscience,  are  expressly  denied.  If  it  be 
said  that  he  foresaw  this  evil,  but  could  not  prevent  it,  this  impeaches 
his  power,  his  goodness,  justice,  mercy  and  benevolence ;  because,  to 
all  those  whom  he  created,  knowing  that  their  existence  would  be 
an  endless  curse,  he  is  neither  good,  just,  merciful  nor  benevolent. 
If  it  be  said  that  this  evil  is  something  which  he  did  actually  will, 
wivsh,  desire,  purpose  and  appoint,  this  not  only  impeaches  his  good- 
ness, justice,  mercy  and  benevolence,  but  it  makes  him  as  malignant 
as  malignity  itself ;  —  a  perfect  monster  in  cruelty,  and  as  much 
worse  than  a  Caligula  or  a  Nero,  or  even  the  fabled  god  of  hell,  as 
he  possesses  more  power  than  they  to  do  mischief,  to  inflict  pain 
and  misery. 


344  DOCTRINE   OF    ENDLESS   MISERY. 

3.  It  teaches  that  our  present  existence  is  one  of  extnuii^  hazard 
so  much  so,  that  no  rational  man  could  possibly  choose  to  exist  ur 
der  such  circumstances.  It  has  been  taught  by  the  believers  in  thi- 
doctrine  that  ninety-nine  out  of  every  hundred  of  the  human  fami- 
ly would  suflfer  endless  misery ;  and,  indeed,  if  there  is  any  truth 
in  their  general  theory,  this  seems  to  be  a  necessary  conclusion. 
Every  man  who  is  born  into  the  world,  therefore,  stands  ninety-nine 
chances  of  being  endlessly  miserable,  to  one  of  being  endlessly  hap- 
py. Now,  suppose  a  narrow  bridge  erected  over  a  deep  chasm  or 
gulf.  On  the  opposite  side  there  is  a  fine  country,  a  healthy  cli- 
mate, and  everything  which  can  be  conducive  to  the  happiness  of 
man.  On  this  side  we  must  experience  the  same  toils,  deprivations 
and  sufferincrs,  which  fall  to  the  lot  of  man  in  this  life.  We  are 
anxious  to  cross  this  gulf  and  better  our  condition.  We  approach 
to  the  brink  of  the  gulf,  and  propose  crossing  the  bridge.  We  are 
informed  that  we  are  at  perfect  liberty  to  do  so ;  but  says  our  in- 
formant, "  before  you  attempt  the  passage,  I  feel  in  duty  bound  to 
inform  you,  that  although  thousands  have  attempted  to  cross  this 
bridge,  yet  ninety-nine  out  of  every  hundred  fail  in  the  attempt, 
fall  from  the  bridge,  and  are  dashed  to  pieces  in  the  chasm  below." 
What  rational  man,  under  these  circumstances,  would  be  willing  to 
attempt  the  passage  ?  Not  one.  No  —  we  should  choose  rather  to 
remain  where  we  were,  than  to  run  such  an  awful  hazard.  And  yet 
this  falls  infinitely  short  of  being  a  parallel  case  to  that  of  the 
other.  In  the  one  case  we  only  run  the  risk  of  our  lives.  lu 
the  other  we  run  the  risk  of  being  endlessly  miserable,  when  the 
chances  are  as  ninety-nine  to  one  against  us.  What  rational  man 
would  not  rather  choose  to  sleep  the  quiet  sleep  of  non-existence, 
than  to  receive  existence  on  such  terms,  and  run  such  a  desperate 
chance  ? 

4.  If,  as  is  contended  by  the  advocates  of  this  doctrine,  man  is 
the  procuring  cause  of  this  misery,  then  it  makes  infinite  conse- 
quences flow  from  finite  causes,  wiiich  is  altogether  unphilosopliical. 

5.  It  carries  the  consequences  of  men's  actions  altogether  beyond 
the  sphere  in  which  they  act;  and  involves  the  absurd  idea,  that  we 
can  sow  our  seed  in  one  field,  and  I'oap  the  harvest  in  another. 
Man,  by  his  sins,  only  injures  himself  and  his  fellow-men,  "  by 
destroying  his  own  internal  peace,  and  their  external  happiness." 
lie  cannot  injure  Cod,  nor  any  being  superior  to  himself.     His 


DOCTRINE    OF    ENDLESS    MISERY.  345 

actions  do  not  affect  the  inhabitants  of  the  moon,  nor  of  any  of  the 
planotiii-j  worlds,  nor  of  any  in  any  part  of  God's  universe  except 
those  living  in  this  world.  Why,  then,  should  it  be  supposed  that 
the  consequences  of  his  actions  can  extend  beyond  the  present  world, 
to  which  all  of  his  actions  are  confined  ? 

6.  The  doctrine,  as  it  is  held  by  Arniinians,  makes  man  the  arbi- 
ter of  his  own  destiny,  and  suspends  an  eternity  of  weal,  or  an 
eternity  of  woe,  upon  his  own  actions.  Now,  we  appeal  to  every 
rational  man,  and  ask  if  this  is  not  too  important  a  trust  to  be 
committed  to  so  frail  a  being  as  man  ?  Man,  in  his  very  best  estate, 
is  a  frail  child  of  mortality.  He  is  extremely  liable  to  err,  and  is 
surrounded  with  temptations  on  every  hand.  He  is  born  into  the 
world  entirely  ignorant  and  helpless,  and  all  that  he  ever  knows  he 
is  obliged  to  learn.  The  very  first  that  he  knows  of  himself,  he  is 
as  he  is,  and  he  cannot  help  it.  The  very  first  sensations  he  ex- 
periences are  those  of  appetite  and  want.  He  is  very  frequently 
placed  (unavoidably  by  himself)  under  circumstances  which  are  un- 
favorable to  the  development  and  cultivation  of  his  moral  nature. 
He  is  not  unfrequently  corrupted  in  his  very  youth  by  the  teachings 
and  examples  of  his  fellow-beings.  Now,  to  suppose  that  such  a 
being  is  made  the  arbiter  of  his  own  eternal  destiny,  by  Him  who 
created  him,  is  such  a  reflection  on  the  wisdom  and  goodness  of  God, 
that  we  see  not  how  the  idea  can  be  harbored  for  a  single  moment. 
Man  manifests  but  little  wisdom  in  the  management  of  his  temporal 
affairs.  Can  it  be  supposed  then  that  he  would  manage  his  eternal 
interests  any  better  ? 

7.  It  charges  God  with  cruelty.  It  accuses  him  of  inflicting 
pain  upon  his  creatures  with  no  good  object  in  view ;  that  is,  in  ref- 
erence to  those  upon  whom  it  is  inflicted.  It  needs  no  am-ument  to 
prove  that  endless  punishment  can  result  in  no  good  to  the  punished. 
If  it  be  said  that  this  misery  is  inflicted  for  the  purpose  of  vindi- 
cating God's  glory,  justice,  and  his  law ;  then  we  ask,  —  Cannot 
God's  glory,  justice  and  law,  be  vindicated  only  at  the  expense  of 
the  endless  misery  of  millions  and  millions  of  his  own  children  ? 
Who  would  not  rather  think  that  no  such  being  as  God  exists  ? 
The  remark  of  Plutarch  will  apply  here.  "  I  had  rather,"  says  he, 
"  that  men  would  say  that  no  such  man  as  Plutarch  ever  existed, 
than  to  have  them  say,  there  was  one  Plutarch  who  devoured  hia 
own  children  as  soon  and  as  fast  as  they  were  born  into  the  world," 


346  DOCTRINE   OF   ENDLESS    MISERY. 

Suppose  you  see  a  father  inflicting  punishment  upon  one  of  his  chil 
clren  ;  he  continues  to  lay  on  stripe  after  stripe,  until  the  shrieks 
and  cries  of  the  unfortunate  child  cause  your  blood  to  chill  in  your 
very  veins.  You  ask  the  father  why  he  inflicts  such  severe  punish- 
ment. He  tells  you,  to  vindicate  his  own  parental  authority,  and 
the  law  which  he  has  established  for  the  regulation  of  the  conduct 
of  his  children.  You  ask  again,  But  have  you  no  other  object  in 
view  ?  Do  you  not  intend  the  good  of  your  child  ?  He  tells  you, 
no ;  his  only  object  is  to  vindicate  his  law.  Now,  suppose  that 
father  to  have  the  power  to  perpetuate  the  existence  of  that  child 
through  endless  duration ;  and  that  you  ask  him  if  he  intends  that 
the  punishment  which  he  is  inflicting  shall  ever  cease.  He  answers, 
no  ;  and  informs  you  that  he  intends  to  perpetuate  the  existence  of 
his  child  through  eternity,  and  make  him  a  monument  of  his  eter- 
nal wrath  and  displeasure ;  and  all  to  vindicate  his  own  authority, 
honor  and  law.  What  would  you  think  of  the  glory,  and  honor, 
and  authority,  and  law,  of  such  a  parent  as  this  ?  Why,  the  voice 
of  insulted  humanity  would  cry  out  and  brand  such  a  father  with 
infamy.  And  every  rational  man  would  say  that  he  was  undeserv- 
ing the  name  of  parent.  How,  then,  can  we  attribute  such  a  char- 
acter, and  such  conduct,  to  the  God  of  heaven,  as  to  suppose  that 
he  will  inflict  such  pain  upon  his  creatures  as  can  never  result  in 
any  good  ? 

8.  It  can  result  in  no  good  to  any  being  or  beings  in  the  uni- 
verse ;  and  is,  therefore,  not  only  useless,  but  infinitely  worse  than 
useless. 

9.  No  such  penalty  was  ever  annexed  to  any  known  law  given  by 
God  to  man. 

10.  God  never  threatened  any  man,  nor  any  set  of  men,  with 
any  such  punishment. 

11.  No  such  punishment  was  ever  threatened  to  man,  by  any 
prophet,  priest  or  king,  mentioned  in  the  Bible. 

12.  No  person  mentioned  either  in  the  Old  or  New  Testament 
ever  expressed  any  fears  of  suffering  such  misery. 

13.  No  person  mentioned  in  the  Bible  ever  prayed  to  God  to  be 
saved  from  such  misery. 

14.  It  originated  among  the  heathen.  Of  course  it  had  its  ori- 
gin among  those  nations  that  enjoyed  no  revelation  from  God;  and 
is,  therefore,  a  mere  chimera  of  the  human  imagination. 


DOCTRINE   OF    ENDLESS   MISERY.  347 

15.  It  has  a  direct  tendency  to  call  out  the  very  worst  passions 
of  human  nature ;  to  blunt  the  finer  feelings  of  the  same,  and  to 
foster  a  spirit  of  pride,  arrogance,  self-righteousness,  pharisaism, 
exclusivencss,  vindicfivcness,  cruelty,  partialis^m,  malice,  malignity, 
revenge  and  persecution.  In  proof  of  tliis,  we  have  only  to  appeal 
to  tl>c  history  of  the  conduct  of  those  who  have  believed  this  doc- 
trine. The  Jews  of  ancient  times,  if  they  did  not  believe  this 
doctrine,  at  least  believed  in  a  partial  God;  and  this  made  them 
partial  and  exclusive  in  their  feelings.  Hence  they  despised  and 
persecuted  every  other  nation  on  earth.  And  if  they  have  been 
despised  and  persecuted  in  turn,  it  has  always  been  by  those  of  the 
same  partial  views  as  themselves.  The  Jews  of  our  Saviour's  time 
believed  the  doctrine  of  endless  misery,  having  learned  it  from  the 
heathen ;  and,  under  the  influence  of  the  feelings  engendered  by  it, 
they  persecuted  the  disciples  of  Christ  from  city  to  city,  imbrued 
their  hands  in  the  innocent  blood,  and  crucified  the  Son  of  God. 
Under  the  influence  of  this  doctrine,  and  acting  upon  the  belief  that 
tlie  Mahouiedans  were  the  enemies  of  God,  and  were  hated  by  him, 
the  crusaders  waged  an  exterminating  war  of  many  years  against 
them,  and  millions  and  millions  of  lives  were  destroyed  in  the  con- 
test. Under  the  influence  of  the  spirit  of  the  same  doctrine,  Peter 
the  Hermit  raised  an  army  of  600,000  men,  and  marched  to  Jeru- 
salem to  wrest  the  "  holy  land  "  from  the  grasp  of  the  infidel  Turk. 
And  what  a  righteous  retribution  awaited  them  !  They  left  their 
bones  to  bleach  on  the  plains  of  Palestine,  and  their  blood  flowed 
freely  to  fatten  the  soil  of  that  country.  Under  the  same  influence 
the  Catholics  have  martyred  thousands  of  innocent  victims,  and  they 
too  have  been  persecuted  from  the  same  cause.  Under  the  influence 
of  the  same  views  men  have  instituted  the  inquisition,  the  wheel, 
the  rack,  and  the  torture.  They  have  tied  their  fellow-men  to  the 
stake,  and  destroyed  them  with  fagot  and  flame.  They  have 
whipped  Baptists,  and  hung  harmless  and  peaceable  Quakers.  They 
have  kindled  the  fires  of  Smithfield,  and  plunged  tlie  dagger  into 
the  hearts  of  sixty  thousand  innocent  victims  in  one  day.  In  fine, 
this  doctrine  has  filled  the  world  with  carnage  and  blood  for  more 
than  eighteen  hundred  years;  and  it  is  high  time  that  it  was  ban- 
ished from  the  world.  A  doctrine  of  such  a  tendency  never  proceeded 
from  a  God  of  truth  and  love. 

16.  It  has  driven  thousands  to  despair,  madness,  suicide,  and 


348  DOCTRINE   OF   ENDLESS   MISERY. 

deatn.     This  fact  is  so  notorious  that  it  requires  no  proof.     Th» 
newspapers  teem  with  accounts  of  this  kind  almost  every  week. 

17.  It  does  violence  to  the  reasoning  powers  of  man,  and  is  ab- 
horrent to  the  better  feelings  of  his  nature. 

18.  All  human  observation  and  experience  are  directly  arrayed 
against  it.  God  has  so  guarded  the  interests  of  his  creatures  here, 
that  pain  cannot  be  endured,  beyond  such  a  point,  without  termi- 
nating in  the  death  of  the  sufferer.  Can  we  then  suppose  that  he 
will  ever  perpetuate  the  existence  of  his  creatures  only  to  make 
them  miserable  ? 

19.  It  teaches  that  God  will  raise  myriads  of  human  beings  from 
the  quiet  sleep  of  death,  and  the  slumbers  of  the  grave,  and  const! 
tute  them  immortal,  for  no  other  purpose  but  to  make  them  end 
lessly  miserable.  Of  course  this  makes  the  doctrine  of  the  resur 
rection  a  subject  of  dread  and  fear,  rather  than  of  hope  and  joy. 

20.  It  teaches  that  the  divine  justice  is  of  such  a  nature  that  it 
can  never  be  satisfied ;  for  what  is  always  doing,  will,  of  course, 
never  be  done. 

21.  If,  as  has  been  taught  by  some  of  the  advocates  of  endless 
misery,  every  sin  deserves  endless  punishment,  and  if  endless  pun- 
ishment consists  in  inflicting  all  the  pain  upon  the  wicked  which 
their  natures  will  be  capable  of  enduring,  then  this  doctrine  renders 
it  utterly  impossible  for  God  himself  to  punish  any  individual  for 
more  than  one  sin.  Of  course  all  other  sins  were  committed  with 
perfect  impunity.     How,  then,  is  God's  justice  to  be  vindicated? 

22.  It  teaches  that  God's  law  will  eternally  be  violated ;  and,  of 
course,  never  fulfilled.  Hence,  it  comes  in  contact  with  the  testi- 
mony of  Jesus  Christ.    Matt.  5  :   18. 

23.  The  doctrine,  as  held  by  Arniinians,  teaches  that  God  has 
been  bafHcd  in  his  design  in  creating  man ;  and,  of  course,  that 
there  is  a  power  in  the  universe  which  is  superior  to  God  himself. 

24.  The  same  theory  teaches  that  God  has  been  made  the  subject 
of  pain  and  misery  by  his  own  creatures ;  and  that  that  misery  can 
never  end.  Disappointment  implies  uneasiness ;  and  uneasiness  im- 
plies pain  and  misery.  If,  therefore,  God  has  been  disappointed  in 
the  grand  and  glorious  object  which  he  had  in  view  in  creating  man, 
that  disap[)ointinent  must  be  a  source  of  unhappincss  to  him  ;  and 
if  he  is  to  be  eternally  disappointed,  he  nuist  be  eternally  miserable. 

25.  It  teaches  that  if  God  was  infinitely  malignant  and  cruel,  it 


DOCTRINE    OF    ENDLESS    MISERY.  349 

could  not  bo  worse  for  a  large  portion  of  his  sentient  creatures  than 
it  actuiilly  will  be  ;  while,  at  the  same  time,  tlie  aJvoctites  of  this 
doctrine  say  that  God  is  infinitely  benignant,  benevolent  and  good. 
A  more  palpable  contradiction  in  terms  cannot  well  be  imagined 
nor  conceived. 

26.  It  is  directly  calculated  to  destroy  the  confidence  of  man  in 
the  Bible  as  a  revelation  from  God,  and  is  no  doubt  the  principal 
cause  of  nine-tenths  of  the  infidelity  which  prevails  in  our  world. 

27.  It  has  a  direct  tendency  to  bar  the  exercise  of  that  trust  and 
confidence  which  we  ought  to  repose  in  God,  and  which  is  so  neces- 
sary to  our  well-being  and  happiness  in  life. 

28.  It  has  its  origin  in  hatred.  If  all  mankind  had  loved  each 
other  as  they  love  themselves,  no  one  would  ever  have  dreamed  that 
any  man  was  in  danger  of  suifering  endless  misery.  Ask  the  be- 
liever in  this  dpctrine  if  he  believes  his  parents  will  sufier  such 
misery,  and  he  will  tell  you,  no.  Ask  if  he  believes  his  brothers, 
his  sisters,  his  wife,  his  children,  or  his  friends,  will  suflfcr  such 
misery,  and  he  will  answer,  no.  Even  if  any  of  these  have  died 
without  making  any  profession  of  religion,  and  even  without  any 
hope  for  themselves,  still  he  will  express  at  least  a  faint  hope  that 
they  will  not  be  made  endlessly  miserable.  But  why  all  this  ?  Ah, 
he  loves  his  parents,  brothers,  sisters,  wife,  children,  and  friends, 
and  is  willing  that  they  should  go  to  heaven  and  be  happy.  But 
you  ask  him  if  he  believes  that  that  man  who  has  greatly  injured 
him  will  suffer  such  misery,  and  his  answer  will  be,  "  0  yes ;  hell 
was  made  for  just  such  characters  as  he."  This  shows  that  the 
doctrine  originated  in  hatred ;  and  that  "  hell  is  built  on  spite." 
We  ought  to  strongly  suspect  and  distrust  a  doctrine  which  origi- 
nates from  such  a  source. 

29.  It  gives  to  man  the  tremendous  power  of  fixing  the  destiny 
of  his  fellow-man,  either  for  weal  or  woe,  through  the  ceaseless  ages 
of  eternity.  What  a  chance  for  the  exercise  of  malice  and  revenge 
docs  this  doctrine  give  to  man  !  Let  us  suppose  the  case  of  an  indi- 
vidual who  is  a  worthy  and  respectable  man  ;  —  he  has,  however, 
made  no  profession  of  religion,  nor  experienced  that  miraculous 
change  which  is  supposed  to  be  necessary  in  order  to  entitle  him  to 
salvation.  lie  is  forty  years  of  age ;  if  he  lives  to  be  fifty,  he  will 
experience  this  change  and  be  saved.  An  individual,  of  the  very 
worst  character,  imbibes  a  hatred  toward  this  man,  and,  instigated 

30 


350  DOCTRINE   OF    ENDLESS    MISERY. 

by  tlie  spirit  of  revenge,  murders  him.  The  murderer  is  arrested, 
tried,  found  guilty,  and  sentenced  to  be  hung.  Wliile  confined  in 
prison,  awaiting  the  day  of  execution,  he  is  visited  by  the  pious 
clergy.  They  pray  with  him,  exhort  him  to  repentance,  and  finally, 
through  their  instrumentality,  he  is  truly  converted.  On  the  day 
of  execution  he  is  swung  upon  the  gallows,  and  his  happy  spirit  is 
wafted  to  the  realms  of  bliss.  While  there,  he  looks  over  the  bat- 
tlements of  heaven,  and  sees  the  man  whom  he  murdered  on  earth 
writhing  in  the  agonies  of  hell.  Now,  let  us  suppose  that  this  mur- 
derer, if  he  had  not  committed  this  crime,  would  never  have  repent- 
ed, but  would  have  died  in  his  sins  and  went  to  hell.  Is  it  not  plain 
that,  in  this  case,  the  act  of  murder  has  been  the  means  of  sending 
a  man  to  hell,  who  would  have  otherwise  went  to  heaven  ;  and  of 
sending  another  to  heaven,  who  otherwise  would  have  went  to  hell  ? 
What  a  tremendous  power  is  this  to  commit  to  erring  man  ! 

30.  The  doctrine  of  endless  hell  torments  is  built  on  poetry,  para- 
bles, metaphors,  figures  of  speech,  fancy  and  imagination.  The 
heated  imagination  of  the  ancient  poets  first  conceived  the  idea  of 
endless  torture.  And  the  advocates  of  the  doctrine  at  the  present 
day,  so  far  as  they  rely  upon  the  Bible  to  prove  it,  appeal  to  the 
parables,  metaphors  and  figures,  which  abound  in  that  book,  rather 
than  to  any  plain,  positive  or  direct  testimony. 

31.  It  teaches,  that  not  only  millions  and  millions'  of  human 
beings,  who  have  lived  and  died  in  our  world,  will  be  made  endlessly 
miserable,  but  that  millions  and  millions  yet  unborn,  will,  if  thej 
exist,  become  the  subjects  of  the  same  misery.  Now,  in  reference 
to  those  yet  unborn,  there  is  but  one  way  to  prevent  their  being 
endlessly  miserable.  Proclaim  universal  celibacy,  —  cease  to  propa- 
gate the  human  species,  —  and  of  course  you  will  cease  to  be  instru- 
mental in  bringing  beings  into  existence  to  be  plunged  beneath  the 
li(piid  fires  of  hell's  sulphurous  flames.  Benevolence,  justice  and 
humanity,  lift  up  their  voice  and  demand  that  this  course  be  pursued 
by  every  rational  man.  A  doctrine,  from  which  such  conclusions 
can  be  legitimately  drawn,  cannot  possibly  be  true,  but  must  inevita- 
bly be  false. 

32.  It  teaches  that  God  has  annexed  a  penalty  to  his  law,  which, 
if  inflicted,  will  produce  the  very  thing  which  the  law  was  designed 
to  prevent.  It  will  not  be  disputed  that  the  law  was  designed  to 
prevent  misery  and  to  promote  happiness.     This  design  is  accom- 


DOCTRINE   OF   ENDLESS   MISERY.  351 

pUshed  in  so  far  as  it  prevents  disobedience  and  secures  obedience. 
But  if,  when  it  is  violated,  it  inflicts  endless  misery  on  the  transgres- 
sor, then  the  design  of  the  law  is  completely  thwarted  by  its  own 
penalty.  It  nuiy  be  said  that,  "allowing  the  penalty  to  be  limited 
misery,  yet,  if  the  penalty  is  suffered,  the  design  of  the  law  is  de- 
feated as  well  as  in  the  other  case."  We  reply,  if  the  object  in 
infliL-tiiig  the  penalty  is  to  prevent  transgression  and  enforce 
obedience,  then  the  design  of  the  penalty  is  in  harmony  with  the 
design  of  the  law.  On  this  principle  we  avoid  the  monstrous 
absurdity  which  is  evidently  involved  in  the  idea  that  an  infinite 
penalty  is  annexed  to  the  law. 

33.  It  teaches  that  God  has  annexed  a  penalty  to  his  law,  which, 
if  inflicted,  will  forever  prevent  a  large  number  of  its  Subjects  from 
complying  with  its  requirements.  The  law  demands  obedience. 
It  always  did  and  always  will  require  this  of  all  men.  But,  if  God 
dooms  any  portion  of  mankind  to  endless  spiritual  death,  then  it  will 
be  impossible  for  such  ever  to  obey  the  law. 

34.  It  teaches  that  God's  law  rests  and  is  satisfied  with  the 
infliction  of  its  penalty.  Now,  if  this  is  the  nature  of  God's 
law,  then,  as  "all  have  sinned,"  the  law  would  be  just  as  well 
satisfied  with  the  endless  sin,  rebellion  and  misery,  of  all  mankind, 
as  with  their  obedience.  A  most  singular  law  such  would  be 
surely. 

3.^.  It  teaches  that  God  has  annexed  a  penalty  to  his  law,  which, 
if  inflicted,  would  be  a  greater  evil  than  the  transgression  of  the 
aw.  That  transgression  of  the  law  produces  misery  we  admit. 
But,  then,  that  misery  is  finite  and  limited,  it  being  the  eflFect  of  a 
finite  and  limited  cause.  Now,  if  God  inflicts  endless  misery  on  the 
transgressor,  then  it  will  be  seen  at  once  that  the  remedy  is  infinite- 
ly worse  than  the  disease. 

36.  It  teaches  that  God's  law  is  directly  arrayed  against  his 
promises.  God  has  promised  to  bless  all  mankind  in  Christ,  the  seed 
of  Abraham.  Acts  3 :  25.  This  blessing  consists  in  turning  men 
from  iniquity  and  saving  them  from  sin.  Acts  3 :  26,  Now,  the 
doctrine  of  endless  misery  teaches  that  God's  law  will  continue  to 
be  violated  and  trampled  under  foot,  by  a  large  portion  of  its  sub- 
jects, throughout  all  coming  time.  How,  then,  can  God's  promises 
ever  be  fulfilled  ?  How  absurd  to  suppose  that  God  has  involved 
himself  in  a  dilemma  like  this  ' 


352  DOCTRINE  OP    ENDLESS   MISERY. 

37.  A  doctrine  so  repugnant  to  reason,  so  directly  opposed  to  the 
dictates  of  benevolence,  humanity  and  justice,  cannot  be  believed  by 
any  well-regulated  and  well-balanced  mind.  Hence,  the  wise  and 
good  of  all  ages,  whenever  and  wherever  this  doctrine  has  been 
known,  have  rejected  it. 


CHAPTER    XXII 

ON  THE  AUTIIOEITY  OP  THE  APOSTOLIC 
AND  CHPISTIAN  PATHEIIS. 


Those  early  converts  to  Christianity,  who  distinguished  themselves 
in  defending  and  publicly  teaching  the  Christian  religion,  and  who 
lived  before  the  year  120,  and  who  by  possibility  might  have  associ- 
ated with  some  of  Christ's  apostles  or  evangelists,  are  called  the 
"Apostolic  Fathers."  Those  who  succeeded  them,  and  lived  after 
the  year  120,  up  to  the  time  of  the  establishment  of  Popery,  are 
called  the  "  Christian  Fathers."  In  the  various  controversies,  on 
religious  points  of  doctrine,  which  have  agitated  the  Christian  church, 
the  disputants  have  been  in  the  habit  of  appealing  to  the  authority 
of  these  fathers.  In  the  course  of  the  controversy  between  Univer- 
salists  and  Limitarians,  the  authority  of  these  men  has  sometimes 
been  appealed  to  as  sufficient  to  settle  the  point  in  dispute.  Both 
parties  have  appealed  to  their  opinions  with  great  confidence ;  as  if 
■what  they  believed  and  taught  was  a  matter  of  great  consequence. 
Now,  it  appears  to  us  that  more  importance  has  been  attached  to  the 
question,  What  did  the  Apostolic  and  Christian  Fathers  think,  and 
how  did  they  believe  ?  than  it  is  really  deserving  of.  A  few  of  our 
reasons  for  so  thinking  will  now  be  given.  1st.  We  will  speak  of 
the  Apostolic  Fathers.     2d.  Of  the  Christian  Fathers. 

I.  The  Apostolic  Fathers  are  Clemens,  Eomanus,  Ignatius,  Poly- 
carp,  Papius,  Barnabas,  and  Ilermas.  These  are  all  whose  writings 
have  come  down  to  us.  That  their  opinions  are  deserving  of  but 
little  weis^jht,  is  evident  from  the  following  facts :  1.  There  is  no 
30* 


354  THE    iPOSTOLIC    AND    CHRISTIAN    FATHERS. 

proof  that  either  of  them  ever  associated  with  any  of  Christ's  apostles 
or  evangelists.  If  they  did,  one  thing  is  certain,  they  have  not  in 
their  writings  mentioned  one  of  the  historians  of  Christ.  See  Dod- 
welVs  Diss,  on  Irenus.  2.  It  is  said  that  Clemens  and  Ignatius 
were  acquainted  with  the  apostles  ;  and  that  Polycarp  was  the  dis- 
ciple of  John ;  but  of  this  there  is  no  direct  proof  Allowing  it  to 
be  true,  however,  all  this  might  be,  and  yet  they  not  learn  anything 
from  the  apostles  respecting  the  great  point  in  dispute  now  between 
Limitarians  and  Universalists.  The  circumstances  of  times  then 
made  it  necessary  that  the  doctrine  that  Jesus  was  the  true  Messiah, 
and  the  Sent  of  God,  should  be  the  prominent  and  fundamental  doc- 
trine taught ;  and  but  little  was  said  about  anything  else.  Besides, 
the  writings  of  Clemens,  Ignatius  and  Polycarp,  afford  no  proof  of 
the  doctrine  of  endless  misery.  It  is  thought  that  they  believed  in 
a  limited  resurrection,  and  that  none  except  the  righteous  would  be 
raised  from  the  dead.  If  so,  they  held  an  opinion  at  variance  with 
that  taught  by  the  apostle  Paul ;  and,  of  course,  could  not  have 
learned  it  either  from  hun  or  from  the  teachings  of  Christ.  3.  The 
writings  of  these  men  prove  that  they  were  "  men  of  but  little  learn- 
ing ;  and,  for  the  most  part,  of  as  little  judgment;  and  whoever 
reads  them,  expecting  to  find  them  either  instructive  or  edifying, 
will  rise  from  their  perusal  in  disappointment,  if  not  with  disgust." 
The  epistle  of  Clemens  is  the  best  of  them  all,  and  "  contiuns  but  one 
instance  of  those  absurd  allegories  which  abo2ind  in  the  succeeding 
fathers."  The  writings  of  Ignatius  "contain  some  puerile  conceits, 
betray  a  fondness  for  the  Eastern  fables  concerning  the  angelic  world, 
and  are  filled  with  earnest  injunctions  of  the  most  unreserved  sab- 
mission  of  reaso?i,/ait/z  a?ii  ^?-ac.<ice,  to  the  clergy;  whose  author- 
ity is  often  likened,  expressly,  to  tliat  of  God  and  Jesus  Christ." 
Pulycarp's  writings  evince  "a  more  regular  and  intelligent  mind 
than  most  of  the  ecclesiastical  writings  of  that  age.  The  author  is 
guilty  of  one  exception  to  his  general  moderation,  when  he  exhorts 
his  brethren  to  be  *■  sithject  to  the  elders  and  deacons,  as  unto  God 
and  Chiiist.'"  Papius  formed  "a  collection  of  idle  tales  and  fool- 
ish notions,  and  piiblislied  them  to  the  world  as  the  authoritative 
instructions  of  Christ  and  his  apostles ;  and  succeeding  fathers 
adopted  some  of  its  fictions."  The  epistle  of  Barnabas  "  was  com- 
posed by  some  Jewish  Christian  of  mean  abilities,  for  the  purpose  of 
•epresenting  the  INIosaic  law  and  other  parts  of  the  Old  Testament 


TllK   APOSTOLIC    AND    CHRISTIAN    FATHERS.  355 

as  containing  a  hidden  account  of  Christ  and  his  religion.  The  alle- 
gorical and  mystical  interpretations  of  which  the  epistle  mostly  con- 
sists present  an  extraordinary  instance  of  blind  stupidity  aiming  at 
discoveries."  "  Understand,  children,"  says  he,  "  these  things  moro 
fully  :  that  Abraham,  who  was  the  first  that  brought  in  circumcision, 
performed  it,  after  having  received  the  mystery  of  three  letters,  by 
which  he  looked  forward  in  the  spirit  to  Jesus.  For  the  scripture 
says  that  Abraham  circumcised  three  hundred  and  eighteen  men  of 
his  house.  But  what  then  was  the  mystery  that  was  made  known 
to  him  ?  Mark,  first,  the  eighteen ;  and,  next,  the  three  hundred. 
For  the  numeral  letters  of  ten  and  eight  are  IH.  And  these  denote 
Jesus.  And  because  the  cross  was  that  by  which  we  were  to  find 
grace,  he,  therefore,  adds  three  hundred  ;  the  numeral  letter  of  wliich 
is  T,  the  figure  of  the  cross.  ^V'^herefore,  by  two  letters  he  signified 
Jesus,  and  by  the  third,  his  cross.  He  who  has  put  the  ingrafted 
gift  of  his  doctrine  within  us,  knows  that  I  never  taught  to  any  a 
more  certain  truth  ;  but  I  trust  ye  are  worthy  of  it."  "  Such  is 
one  of  the  important  discoveries  our  author  communicates."  If  he 
never  taught  a  greater  truth  than  this,  then  everything  else  he 
taught  was,  by  his  own  confession,  a  lie.  Strange  as  it  may  seem, 
the  later  fathers,  even  those  of  undoubted  learning,  such  as  Justin 
Martyr,  Irenteus,  Clemens  Alexaudriiius,  &c.,  ap[)ear  to  have  been, 
by  no  means,  insensible  to  the  charms  of  their  kind  of  nonsense." 
"  The  last,  as  well  as  the  longest,  of  the  works  of  the  Apostolic  Fathers, 
so  called,  is  that  efi'usion  of  second  childishness,  The  Shepherd  of 
Hernias.  It  was  written  at  Home  by  a  brotlier  of  the  bishop  of 
that  city ;  but  it  betrays  an  ignorant  and  imbecile  mind,  in  absolute 
dotage.  The  author  relates  pretended  visions,  and  introduces  in- 
structions which  he  received  from  an  angel,  who  occasionally  ap- 
peared to  him,  as  he  asserts,  in  the  habit  of  a  shepherd.  ]}ut  the 
conversation  he  attributes  to  his  celestial  visitants  is  more  insipid 
than  we  commonly  hear  from  the  weakest  of  men."  See  Ancient 
History  of  UniversaJAsm,  Chap.  I. 

II.  Of  the  Christian  Fathers,  the  most  distinguished  are  the  fol- 
lowing: Justin  3Iart3'r,  Titian,  Ilegesippus,  Iren;cus,  Athanagorus, 
Theophilus,  Clemens  Alexandrinus,  Tertullian,  Origen,  Demetrius, 
Alexander,  Heracles,  Ambrosius  Firmilian,  Gregory  Thaumaturges, 
Athanodorus,  Cyprian,  Dionycus,  Nepos  Methodius,  Arnobius,  Lac- 
tantius,  Paul  of  Samosata,  Pamphilus,  Eusebius,  Athanasius,  Greg- 


356  THE   APOSTOLIC    AND   CHRISTIAN    TATHEKS. 

ory  Naz'ienzen,  Gregory  Nyssen,  Diilymus,  Basil,  Apollinarius, 
Epiphanius,  Jerome,  Evagrius,  Theophilus,  Ambrose,  Chrysostom, 
Augustine,  IsodorusE,ufinus,Anastasius,Theoclosius,  August  ine  Til  eo- 
dorus,  Tlieodoret,  Syuesius,  Jerome,  and  Hilary.  That  the  opinion 
of  these  men  on  any  important  point  is  not  deserving  of  any  great 
weight,  and  ought  not  to  be  considered  sufficient  to  settle  any  disputed 
subject  of  great  importance,  is  evident  from  the  following  facts  : 

1.  They  were  not  inspired  men.  We  might  as  well,  therefore, 
appeal  to  the  opinions  of  John  Calvin,  Martin  Luther,  and  a  host  of 
others  who  have  lived  since  their  day,  as  to  appeal  to  the  opinions 
of  either  the  Christian  or  Apostolic  Fathers.  Yea,  we  may  as  well 
trust  to  our  own  opinions  as  to  trust  to  theirs. 

2.  In  relation  to  some  very  important  points,  they  differed  among 
themselves.  If  we  appeal  to  their  testimony,  then,  we  can  prove 
Calvinism  to  be  true,  and  we  can  prove  it  to  be  false.  We  can 
prove  Arminianism  to  be  false,  and  we  can  prove  it  to  be  true. 
We  can  prove  Univei'salism  to  be  a  doctrine  of  devils,  and  we  can 
prove  it  to  be  the  truth  of  God.  Who  cannot  see  that  such  testi- 
mony defeats  itself? 

3.  The  Christian  Fathers  were  no  more  competent,  nor  any  better 
qualified,  to  understand  the  scriptures  of  the  Old  and  New  Testament, 
than  we  are  at  the  present  day.  Indeed,  they  were  not  as  much  so, 
as  their  writings  prove.  The  most  distinguished  of  them  were  con- 
verts from  some  one  of  the  various  schools  of  heathen  philosophy ; 
and  when  they  came  over  to  Christianity,  they  brought  many  of 
their  philosophical  opinions  with  them.  These  they  incorporated 
and  blended  with  the  Christian  religion,  and  made  up  a  system  of 
theology,  composed  partly  of  Christianity  and  partly  of  heathen 
philosophy.  They  were  in  the  habit  of  allegorizing  and  mystifying 
the  Scriptures,  instead  of  understanding  them  in  their  plain  and 
obvious  sense.  This,  of  course,  would  have  an  effect  to  bewilder 
their  minds,  and  prevent  the  light  of  truth  from  shining  into  their 
understandings.  They  were  comparatively  ignorant  of  the  peculiar 
style  and  phraseology  of  the  Hebrew  language,  which  style  was 
adopted  by  Christ  and  his  apostles;  and  they  wore  ignorant  of  all 
just  rules  of  interpretation.  By  the  aid  of  the  light  which  has  been 
thrown  upon  the  various  sciences  since  the  days  of  these  fathers,  we 
enjoy  better  means  and  greater  facilities  for  arriving  at  the  true 
g«nse  and  meaning  of  the  Scriptures  than  tkey  did. 


THE    APOSTOLIC    AND    CHRISTIAN    FATIIKUS.  357 

4.  Of  the  writings  of  the  Apostolic  Fathers,  and  of  the  curly 
Christian  Fathers,  some  are  known  to  be  forgeries,  and  the  authen- 
ticity of  others  is  very  doubtful.  Of  those  which  are  genuine,  many 
of  them  are  compositions  such  as  any  school-boy  ought  to  be  ashamed 
of,  and  contain  within  themselves  certain  evidence  that  the  writers 
were  either  very  weak,  credulous  or  superstitious  men,  or  most  noto- 
rious liars.  The  book  called  The  Sibylline  Oracles  was  forged  by 
some  Christian  or  Christians,  and  palmed  oS'  upon  the  heathen  as 
genuine.  The  Sibyls  were  supposed  by  the  Greeks  and  Romans  to 
be  very  ancient  prophetesses  of  extraordinary  inspiration ;  and  this 
book  was  fabricated  and  ascribed  to  them,  and  then  "sent  into  the 
■world  to  convert  the  heathen  by  the  pretended  testimony  of  their 
own  prophetesses.  It  is  mortifying  to  relate  that  not  one  of  the 
defenders  of  the  faith  at  that  day  had  the  honesty  to  discard  the 
fraud,  even  when  it  was  detected  by  their  heathen  opponents."  On 
the  contrary,  it  was  quoted  as  genuine;  and  its  teachings  urged  as 
incontrovertible  evidence  by  all  the  principal  writers  of  that  day ; 
even  by  such  men  as  Justin  Martyr,  Athanagoras,  Theopkilus  of 
Antioch,  Clemens  Alexandrinus,  and  the  succeeding  fathers.  The 
genuineness  of  the  epistles  of  Ignatitts  "  has  been  attacked  and  de- 
fended with  a  zeal  little  proportioned  to  their  worth  or  real  weight 
in  any  cause  whatever."  And  The  Relation  of  the  Martyrdom  of 
Polycarp  is  thought  to  be  a  forgery.  Justin  Martyr  was  a  man 
who  lacked  sober  judgment ;  and  Avas  guilty  of  frequent  mistakes  in 
consequence  of  his  carelessness  and  gross  credulity.  He  believed  in 
the  existence  of  demons,  and  that  they  were  the  fruit  of  a  connection 
between  angels  and  women.  He  also  believed  that  the  Christians 
had  power  to  exorcise  the  demons  at  pleasure.  In  fine,  all  his  early 
heathen  notions  were  only  modified  to  his  new  religion.  He  "  ap- 
plied and  explained  scripture  without  the  least  regard  to  rational 
interpretation."  But  we  need  not  particularize.  The  fact  is,  that 
the  writings  of  the  Christian  Fathers  show,  conclusively,  that  many 
of  them  were  weak  men  ;  that  all  of  them  were  extremely  credulous ; 
that  they  believed  in  demons,  giants,  and  a  thousand  other  vagaries 
which  never  had  any  existence  except  in  the  imagination  of  man. 
Even  the  great  Origen  himself  believed  that  miracles  might  be  per- 
formed by  simply  pronouncing  the  nam.e  Jesus.  And  the  early 
fathers,  "  wlio,  by  the  interposition  of  evil  spirits,  could  so  readily 
explain  every  preternatural  appearance,  were  disposed,  and  even 


358  THE   APOSTOLIC    AND    CHRISTIAN    FATHERS. 

desirous,  to  admit,  and  did  admit,  the  most  extravagant  fictions  cif 
the  Pagan  mythology."  The  early  fathers  appealed  to  what  they 
called  apostolic  traditions  to  prove  opposite  doctrines,  even  when 
those  pretended  traditions  were  self-contradictory,  and,  therefore, 
of  no  authority  whatever.  Even  those  who  are  said  to  have  been 
the  disciples  of  the  apostles,  "  adduced  contrary  traditions  on  one 
and  the  same  point."  Polycarp  visited  Anicetus,  bishop  at  Rome, 
about  A.  D.  150,  and  held  an  amicable  discussion  with  him  on  tlie 
proper  time  for  holding  Easter.  Each  alleged  apostolical  tradition 
for  his  own  time,  in  opposition  to  that  of  the  other.  See  Eusebins' 
EccL,  lib.  v.,  chap.  24,  and  Ancieoit  Histoiy  of  UniversaUsvi, 
chap.  2.  But  there  is  one  fact,  which,  if  there  were  no  other,  would 
be  sufficient  of  itself  to  show  that  no  importance  ought  to  be  attached 
to  the  teachings  of  the  Christian  Fathers.     It  is  this  : 

5.  The  Christian  Fathers  were  guilty  of  forging  books  to  prove 
their  doctrines  of  believing  what  they  did  not  teach,  and  of  teach- 
ing what  they  did  not  believe.  They  sometimes  employed  known 
falsehood  in  support  of  their  cause.  "  This  pernicious  artifice  they 
are  said  to  have  derived  from  the  Platonic  paradox,  that  it  is  lav:- 
fid  to  lie  for  the  truth  ;  but  one  would  suppose  it  suggested  by 
their  own  intemperate  zeal,  rather  than  by  any  maxims  of  philoso- 
phy. They  forged  books  in  support  of  their  religion  ;  a  practice 
which  it  is  said  they  borrowed  from  the  heretics  ;  and  they  propa- 
gated accounts  of  frequent  miracles,  concerning  which  all  the  ear- 
lier writers  after  the  apostles  had  been  silent."  The  following 
extracts  from  the  writings  of  Tertullian  will  give  some  idea  of  tlie 
character  of  the  man.  "  Why  am  I  not  ashamed  of  maintaining  that 
the  Son  of  God  was  born  ?  Why  ?  because  it  is  itself  a  shameful 
thing.  I  maintain  that  the  Son  of  God  died.  Well,  that  is  wholly 
credible,  because  it  is  monstrously  absurd.  I  maintain  that  after 
having  been  buried  he  rose  again  ;  and  that  I  take  to  be  absolutely 
true,  because  it  is  manifestly  impossible."  "  You  are  fond  of  your 
spectacles,"  said  he,  in  allusion  to  the  Pagans  ;  "  there  are  other 
spectacles  :  that  day  disbelieved,  derided  by  the  nations,  that  last 
and  eternal  day  of  judgment,  when  all  ages  shall  be  swallowed  up 
in  one  conflagration,  —  what  a  variety  of  spectacles  shall  then  ap- 
pear !  How  shall  I  admire,  how  laugh,  how  rejoice,  how  exult, 
when  I  behold  so  many  kings,  worshipped  as  gods  in  heaven,  togeth- 
er with  Jove  himself,  groaning  in  the  lowest  abyss  of  darkness  !  so 


THE    APOSTOLIC    AND    CHRISTIAN    FATUKRS.  350 

m:uiy  magistrates,  who  persecuted  the  name  oPtlie  Lord,  litiuefying 
hi  fiercer  iiamcs  than  they  ever  kindled  against  Clnistiaiis ;  so  many 
sage  philo.soi)l\ers  blushing  in  raging  fire,  with  their  scholars  whom 
they  persuaded  to  despise  God,  and  to  disbelieve  the  resurrection  ; 
and  so  many  poets  shuddering  before  the  triliuival,  nut  of  rihadainan- 
thus,  not  of  Minos,  but  of  the  disbelieved  Christ !  Then  shall  we 
hear  the  tragedians  more  tuneful  under  their  own  sufi'crings  ;  then 
shall  we  see  the  players  far  more  sprightly  amidst  the  flames  ;  the 
charioteer  all  red-hot  in  his  burning  car ;  and  the  wrestlers  hurled, 
not  upon  the  accustomed  list,  but  on  a  plain  of  fire."  See  Tertid. 
De  Spectaculis,  C.  39,  and  De  SpectacuUs,  C.  30.  The  opinions 
of  a  man  who  could  write  such  nonsense  as  is  contained  in  the  first 
extract,  or  who  could  possess  such  a  spirit  as  is  manifested  in  the 
last,  are  deserving  of  no  weight  whatever.  The  great  ecclesiastical 
historian,  Eusebius,  heads  chap.  31,  of  Book  12,  of  his  "Evangeli- 
cal Preparation,"  thus  :  "  How  far  it  may  be  proper  to  use 
Falsehood  as  a  JMedicine,  and  for  the  benefit  of  those  who 
require  to  be  deceived."  And  he  undertakes  to  defend  the  pro- 
priety of  using  falsehood  by  appealing  to  pretended  examples  in  the 
Old  Testament.  Origen  avowed  the  same  principle.  See  Mo- 
sheim's  Bissertatioiis,  p.  203.  Bishop  Horsley,  in  his  controversy 
with  Dr.  Priestley,  states  the  same  fact.  At  page  IGO,  he  says, 
"  Time  was  when  the  practice  of  using  unjustifiable  means  to  serve  a 
good  cause  was  openly  avowed,  and  Origen  himself  was  among  its  de- 
fenders." Chi'ysostom,  bishop  of  Constantinople,  defended  the  same 
doctrine.  See  Mosh.  Diss.,  p.  205.  Gregory  of  Nazienzen,  sur- 
named  "  The  Divine,"  says,  "  A  little  jargon  is  all  that  is  necessary 
to  impose  on  the  people.  The  less  they  comprehend  the  more  they 
admire.  Our  forefathers  and  doctors  of  the  church  have  often  said, 
not  tvkat  they  thotight,  hut  what  circumstances  and  necessity  dic- 
tated to  them.'"  Syiiesius,  bishop  of  Ptolemais,  says,  "  The  people 
are  desirous  of  Icing  deceived.  We  cannot  act  otherwise  respect- 
ing them."  And  a  little  further  on  he  says,  "  For  my  own  part, 
to  myself  I  shall  always  be  a  philosopher;  but,  in  dealing  with  the 
mass  of  mankind,  I  shall  be  a  priest."  See  Cave's  '^  Ecclesiastica," 
p.  115.  St.  Jerome  says,  "  I  do  not  find  fault  with  an  error  which 
proceeds  from  a  hatred  towards  the  Jews,  and  a  pious  zeal  for  the 
Chrbtian  faith."  See  Opera,  tom.  4,  p.  113.  Mosheim  "  espe- 
cially includes  in   the  same  charge,"  Ambrose,  bishop  of  Milan ; 


360  THE   APOSTOLIC    AND    CUraSTIAN    FATHERS. 

Hilary,  bishop  of  Poictiers,  and  Augustine,  bishop  of  Hippo,  in 
Africa,  "  whose  fame,"  says  Mosheim,  "  filled,  not  without  reason, 
the  whole  Christian  world.  We  would  willingly,"  he  adds,  "  ex- 
cept them  from  this  charge  ;  but  truth,  which  is  more  respectable 
than  these  venerable  fathers"  [amen),  "obliges  us  to  involve  them 
in  the  general  accusation."  Dr.  Chapman,  in  his  "  Miscellaneous 
Tracts,"  page  191,  says,  "The  learned  Mosheim,  a  foreign  divine 
and  zealous  advocate  for  Christianity,  who,  by  his  writings,  has 
deserved  the  esteem  of  all  good  and  learned  men,  intimates  his 
fears  that  those  who  search  with  any  degree  of  attention  into  the 
writings  of  the  fathers  and  most  holy  doctors  of  the  fourth  century, 
will  find  them  all,  loithout  exception,  disposed  to  lie  and  deceive, 
whenever  the  interests  of  religion  require  it."  "The  learned 
Dodwell,"  in  a  work  published  by  him,  "abstains  from  producing 
more  proofs  of  ancient  Christian  forgeries,"  "  through  his  great 
veneration  for  the  goodness  and  piety  of  the  fathers."  What  a 
Btrange  and  inconsistent  reason  was  this  ! 

For  publishing  the  above  facts  to  the  world  we  may  be  censured 
by  some,  but  we  have  long  since  adopted  the  maxim,  "  let  the  truth 
be  told  though  the  heatens  fall ;  "  and  the  above  facts  being  truths, 
we  fearlessly  proclaim  them.  In  relation  to  those  who  would  cen- 
sure us  for  so  doing,  we  have  only  to  say,  their  opinions  are  of  no 
more  consequence  than  the  opinions  of  the  Christian  Fathers  them- 
selves. Such,  reader,  was  the  character  and  such  was  the  conduct 
of  the  Christian  Fathers.  And  yet  they  have  been  called  "  Chris- 
tian Fathers."  That  very  title  which  Jesus  instructed  his  disciples 
to  apply  to  no  man  on  earth,  has  been  applied  to  them  ;  even  by 
those  who  profess  to  be  tlie  disciples  of  Christ.  They  have  been 
called  '■'pious  saints,"  and  "most  holy  fathers."  But,  if  such 
conduct  as  they  wore  guilty  of  does  not  manifest  depravity,  then 
we  have  no  evidence  that  depravity  exists  in  any  man  on  earth. 
If  thejj  were  deserving  of  these  high  and  honorable  titles,  where  is 
the  man  who  is  not  ?  They  have  been  sainted  and  canonized,  and 
their  intercession  in  behalf  of  sinners  has  been  supplicated  by  those 
calling  themselves  Christians.  And  to  this  day  their  authority  is 
thought,  by  Catholics  and  Episcopalians,  to  be  very  important  in 
settling  controverted  points  of  doctrine.  These,  then,  are  to  be  our 
oracles,  are  they  ?  No ;  we  acknowledge  no  oracles  except  the 
oracles  of  God,  contained  in  the  Old  and  New  Testament.     Thes€ 


THE   APOSTOLIC    AND   CHRISTIAN    FATHERS,  361 

nrc  to  bo  our  authorities  on  points  of  doctrine,  are  they  ?  No  ;  we 
acknowledge  no  authority  but  that  of  nature,  reason  and  the  Bible. 
These  are  our  interpreters,  of  the  Bible,  are  they  ?  No ;  we  are 
Protestants,  and  will  interpret  the  Bible  for  ourselves.  These  are 
our  masters,  are  they  ?  No ;  we  acknowledge  no  master  but  Christ. 
These  are  our  intercessors  before  the  throne  of  God,  are  they  ?  No ; 
we  want  but  one  intercessor  and  that  intercessor  is  Jesus,  These 
are  our  advocates  before  God,  are  they  ?  No ;  we  want  but  one 
advocate  with  the  Father,  and  that  advocate  is  Jesus  Christ.  These 
are  mediators  between  us  and  God,  are  they  ?  No ;  we  acknowledge 
but  one  mediator,  and  that  mediator  is  "  the  man  Christ  Jesus," 
These  are  our  spiritual  fathers,  are  they  ?  No  ;  we  acknowledge 
but  one  spiritual  Father,  and  that  Father  is  God.  People  may 
talk  and  prate  about  the  pious,  and  holy,  and  Christian  Fathers,  as 
much  as  they  will ;  but  the  fact  is,  these  are  only  high-soundin<T 
titles  and  phrases,  which  can  serve  no  other  purpose  but  to  deceive, 
delude,  and  to  impose  upon  mankind.  And  any  church,  which  has 
no  other  foundation  to  rest  on  but  the  authority  of  such  men,  must 
eventually  be  shaken  to  its  very  foundation  ;  and  its  extravagant 
and  arrogant  claims  and  pretensions  will  be  discarded  by  every 
rat-'^nal  man. 

81 


CHAPTER    XXIU. 


Ihe  Articles  of  Faith,  Plan  of  Church  Government,  and  Statis* 
tics  of  the  Denomination  of  Universalists  i?i  the  United  States 
and  British  Provinces. 

ARTICLES   OF  FAITH. 

The  following  article  on  this  subject,  written  by  Rev.  A.  B. 
Grosh,  is  full,  clear  and  comprehensive,  and  much  better  than  any- 
thing which  we  could  substitute  in  its  stead. 

"  The  Universal ists,  as  a  body,  have  no  Creed  or  Confession  of 
Faith  which  members  must  subscribe,  or  profess  faith  in,  before 
they  can  be  admitted  into  fellowship  or  membership.  The  Bible 
is  the  creed  of  the  Universalist.  But  as  we  have  been,  at  various 
periods,  much  misrepresented  by  our  opposers,  a  Profession  of  Belief, 
embracing  those  important-points  of  doctrine  in  which  all  Universal- 
ists  are  agreed,  became  necessary.  ^     The  General  Convention  of 

*  "  As  the  Universalists  of  the  New  England  States  agreed  with  Con- 
gregationali.sts,  in  regard  to  church  government,  tlicy  could  not  be  legally 
distinguished  from  them,  so  as  to  avoid  paying  taxes  to  support  the  Ihen 
•standing  order,'  until  they  became  a  separate  denomination,  and  made  a 
formal  Profession  of  Faith.  In  New  Hampsliire  they  were  so  taxed,  and 
the  Supreme  Court  decided  in  favor  of  the  Congregationalists,  as  late,  we 
tliinl<,  as  1803.  To  obviate  tliis  difficulty,  wliicli  had  been  anticipated,  a 
'  Profession  of  Faitli  '  was  presented  by  tlie  committee,  previously  appointed 
for  that  purpose,  and  adopted  by  the  General  Convention,  liolden  at  AVin- 
chester,  N.  II.  Tlie  members  of  the  committee  were  Zebulou  Streeter,  Geo. 
Richards,  Ilosea  P.allou,  Zephaniah  Laithe,  and  "Walter  Ferris  ;  the  Profes- 
BioH  was  composed  by  the  last  on  the  committee.   There  were  some  believera 


ARTICLES    OF    FAITH.  3G3 

Universal ists  for  the  New  England  States  and  others,  at  that  time 
the  highest  official  body  in  our  order,  in  1803,  adopted  and  pub- 
lished the  following,  not  as  binding  on  the  fuith  of  its  members,  but 
as  declarative  of  our  sentiments.  No  alterations  have  been  neces- 
sary, neither  have  any  been  made  in  it,  since  that  period.  It  is, 
therefore,  submitted  to  the  reader  as  an  official  and  correct  declara- 
tion of  the  faith  of  our  denomination  at  large,  wherever  it  is  known 
to  exist,  whether  under  the  name  of  Salvationist,  Restoratioiiist, 
Christian  Friends,  or  the  more  common  and  more  appropriate  one 
for  all  believers  in  impartial  and  universal  grace,  Universalists." 

"].  We  believe  that  the  Holy  Scriptures  of  the  Old  and  New 
Testaments  contain  a  revelation  of  the  character  of  God,  and  of  the 
duty,  interest  and  final  destination,  of  mankind. 

"  2.  We  believe  there  is  one  God,  whose  nature  is  love ;  revealed 
in  one  Lord  Jesus  Christ,  by  one  Holy  Spirit  of  Grace,  who  will 
finally  restore  the  whole  family  of  mankind  to  holiness  and  happi- 
ness. 

"  3.  We  believe  tliat  holiness  and  true  happiness  are  inseparably 
connected ;  and  that  believers  ought  to  maintain  order,  and  practise 
good  works,  for  these  things  are  good  and  profitable  unto  men." 

"  This  general  declaration  of  the  general  belief  of  our  whole  order, 
it  will  be  seen,  allows  great  latitude  of  opinion  on  minor  points,  while 
it  especially  states  our  sentiments  on  all  points  most  important  and 
useful  to  all  Christians." 

Lest  it  should  be  thought  that  the  above  Profession  of  Faith  is 
too  brief,  and  not  sufficiently  expressive  of  our  views  on  all  points 
connected  with  the  Christian  religion,  we  here  insert  a  form  of  faith 
which  was  drawn  up  by  Rev.  D.  Skinner,  and  which  has  been  pub- 
lished and  extensively  circulated  in  the  United  States ;  premising, 
however,  that  we  do  not  consider  this  creed  as  binding  on  the  con- 
sciences of  our  fellow-men,  but  as  "  a  mere  general  declaration,  not 
of  the  things  which  rmLSt  be  believed,  but  of  the  things  that  are 
believed  among  us."  To  obtain  the  fellowship  of  our  denomination 
it  is  only  necessary  that  the  individual  should  believe  in  one  God  ; 
in  Jesus  Christ  as  the  Sent  of  God  and  the  Saviour  of  the  world  ; 

in  tlie  trinity  and  in  future  punislinient  on  the  committee,  and  yet  all  could 
cordially  agree  to  the  Articles  presented."  See  an  article  on  this  subject 
in  the  Magazine  and  Advocate,  vol.  14,  No.  40,  taken  from  the  Universalist 
Watchman. 


364  BIBLE   CREED. 

in  the  authority  of  the  Bible ;  and  that  he  should  possess  a  good 
moral  character. 

BIBLE  CREED. 

Article  I.  —  Concerning  God.  —  We  believe  in  one,  only  living 
and  true  God  ;  that  he  is  a  pure  spirit,  self-existent,  immutable, 
eternal,  infinite  in  wisdom,  power  and  goodness,  and  possesses  every 
natural  and  moral  perfection  which  can  render  his  character  amia- 
ble, lovely,  reverend  and  adorable ;  that  he  is  the  Creator,  Up- 
holder, Benefactor  and  moral  Governor,  of  the  universe ;  that  he 
stands  in  the  relation  of  Father  to  all  mankind  ;  that,  as  he  hath 
made  of  one  blood  all  nations  of  men  to  dwell  on  the  face  of  the 
earth,  we  are  his  offspring,  —  all  have  one  Father,  one  God  hath 
created  us  ;  that  though  there  be  that  are  called  gods,  whether  in 
heaven  or  in  earth  (as  there  be  gods  many,  and  lords  many),  yet  to 
us  there  is  but  one  God,  the  Father,  of  whom  are  all  things,  and 
we  in  him ;  that  God  is  love,  good  unto  all,  and  his  tender  mercies 
are  over  all  his  works ;  that  he  loveth  all  the  things  that  are,  and 
abhorreth  nothing  that  his  hands  have  made,  for  he  never  would 
have  created  anything  to  have  hated  it ;  that  he  is  a  just  God  and 
a  Saviour,  who  will  have  all  men  to  be  saved,  and  come  to  the 
knowledge  of  the  truth  ;  that  he  worketh  all  things  after  the  coun- 
sel of  his  own  will ;  that  all  his  attributes  harmonize  ;  that  in  him 
mercy  and  truth  have  met  together,  righteousness  and  peace  have 
embraced  each  other,  1  Cor.  8:  4 — 6;  Deut.  6:4;  Mark  12: 
29  ;  John  4  :  24  ;  Mai.  2  :  10,  and  3:  6  ;  Gen.  17  :  1 ;  Ps.  147  : 
5  ;  45  :  9,  and  85  :  10  ;  Wisdom  11 :  24  ;  Isa.  45  :  21 ;  Acts  17  : 
24—28 ;  1  Tim.  2  :  4,  5  ;  Eph.  1 :  11 ;  1  John  4  :  8—16. 

Article  II.  —  Concerning  Christ.  —  We  believe  in  one  Lord 
Jesus  Christ ;  that  Jesus  of  Nazareth  is  the  promised  Messiah, 
the  one  Mediator  between  God  and  men,  the  Son  of  God  and  the 
Saviour  of  the  world,  the  brightness  of  the  Father's  glory,  and  the 
express  image  of  his  person  ;  that  to  him  the  Divine  Spirit  was 
given  without  measure,  and  hence,  God  hath  made  him  both  Lord 
and  Christ  —  given  all  things  into  his  hand,  even  power  over  all 
flesh,  that  he  should  give  eternal  life  to  as  many  as  the  Father  hath 
given  him  ;  that  all  that  the  Father  giveth  him  shall  so  come  to 
him  as  not  to  be  cast  out ;  that  he  was  sent  to  rev(!al  the  true  char- 
iicter  of  God  to  the  world,  and  save  mankind  from  sin,  misery,  dark- 


BIBLE   CREED.  365 

ness  and  death ;  that,  to  this  end,  he  gave  himself  a  ransom  for  all, 
to  be  testified  in  due  time  ;  is  a  propitiation  for  our  sins,  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole  world  ;  that,  having 
been  crucified  on  the  cross,  he  arose  from  the  dead  on  the  third  day, 
ascended  up  on  high,  leading  captivity  captive,  and  giving  gifts  unto 
men  ;  and  having  brought  life  and  immortality  to  light  by  the  Gos- 
pel, he  shall  see  of  the  travail  of  his  soul  and  be  satisfied ;  shall 
reconcile  all  things  unto  God,  by  the  blood  of  his  cross  ;  that  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive ;  that  he 
shall  reign  in  his  mediatorial  kingdom  till  all  things  shall  be  sub- 
dued unto  him  ;  till  death,  the  last  enemy,  shall  be  destroyed;  till 
every  knee  shall  bow,  and  every  tongue  confess  him  Lord,  to  the 
glory  of  God  the  Father ;  and  that  he  will  then  deliver  up  the  king- 
dom to  God  the  Father,  that  God  may  be  all  in  all.  1  Cor.  8 :  6, 
and  15  :  3,  4,  22,  24—28  ;  1  Tim.  2:5,6;  1  John  2  :  2,  and  4 : 
14  ;  John  1 :  45  ;  3  :  34,  35  ;  6 :  37,  and  17  :  2,  3 ;  Matt.  1 : 
21;  Heb.  1:  3;  Kom.  14 :  9  ;  Eph.  4 :  8;  2  Tim.  1 :  10;  Isa. 
53.  11;  Col.  1:  20;  Phil.  2:   10,  11. 

Article  III.  —  Concerning  the  Scriptures.  — We  believe  in  the 
Divine  authenticity  of  the  Scriptures  of  the  Old  and  New  Testa- 
ments, that  they  contain  a  true  and  faithful  record  of  the  revelation 
of  God  to  men,  and  are  a  perfect  and  infallible  rule  of  faith  and 
practice ;  that  the  prophecy  came  not  in  old  time  by  the  will  of 
man,  but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Spirit;  and  that  all  Scripture,  given  by  inspiration  of  God,  is  profit- 
able for  doctrine,  for  reproof,  for  correction  and  instruction  in  righte- 
ousness, that  the  servants  of  God  may  be  thoroughly  furnished  unto 
all  good  works,  and  become  wise  unto  salvation.  2  Peter  1 ;  21 ; 
2  Tim.  3  :  15—17. 

Article  IV.  —  Concerning  the  Motive  to  Obedience.  —  We  be- 
lieve that,  as  God  hath  commended  his  love  to  us  in  that,  while  we 
were  yet  sinners,  Ciirist  died  for  us,  it  is  our  duty  to  love  him  be- 
cause he  first  loved  us  ;  that  if  God  so  loved  us,  we  ought  also  to 
love  one  another  ;  that  the  goodness  of  God  Icadeth  to  repentance  ; 
that  the  grace  of  God,  which  bringeth  salvation  to  all  men,  hath 
appeared,  teaching  us  that,  denying  ungodliness  and  worldly  lusts, 
we  should  live  soberly,  righteously  and  godly,  in  this  present  world ; 
and  that  those  who  believe  in  God,  ought  to  be  careful  to  maintain 
good  works ;  for  these  things  are  good  and  profitaljle  unto  men ; 


366  BIBLE   CREED. 

that  Christ  should  be  our  pattern,  and  his  love  should  constrain  ua 
to  walk  in  his  footsteps.  Rom.  2  :  4,  and  5  :  8 ;  2  Cor.  5  :  14, 15  ; 
Tit.  2  :  11,  12,  and  3 :  8 ;  1  John  4:11,  19. 

Article  V.  —  Concerning  the  Reward  of  Obedience.  —  We  be- 
lieve that  great  peace  have  they  who  love  God's  law,  and  nothing 
shall  offend  them  ;  they  are  like  trees  planted  by  the  rivers  of  water, 
that  bring  forth  their  fruit  in  season  ;  their  leaf  also  shall  not  wither, 
and  whatsoever  they  do  shall  prosper ;  thai  Wisdom's  ways  are  ways 
of  pleasantness  and  all  her  paths  are  peace ;  that  she  is  a  tree  of 
life  to  them  that  lay  hold  of  her,  and  happy  is  every  one  that 
retaineth  her ;  that  the  fruit  of  righteousness  is  soMn  in  peace  of 
them  that  make  peace ;  that  Christ's  yoke  is  easy  and  his  burden 
light,  and  all  who  come  to  him  will  find  rest  to  their  souls ;  that  we 
who  have  believed  do  enter  into  rest ;  that,  though  God  is  the  Sa- 
viour of  all  men,  he  is  especially  so  of  the  believer,  and  that  whoso 
looketh  into  the  perfect  law  of  liberty,  and  continueth  therein,  and 
is  not  a  forgetful  hearer  but  a  doer  of  the  word,  this  man  shall  be 
blessed  in  his  deed.  Ps.  1 :  3,  and  119 :  165 ;  Prov.  3  :  17,  18  ; 
Matt.  11 :  28—30 ;  Heb.  4 :  3 ;  1  Tim.  4:10;  James  1 :  25,  and 
3:  18. 

Article  VI.  —  Concerning  the  Punishment  of  Disobedience.  — 
We  believe  that  God,  as  the  righteous  and  moral  Governor  of  the 
universe,  will  render  to  every  man  according  to  his  deeds :  tribula- 
tion and  anguish  upon  every  soul  of  man  that  doeth  evil,  of  the  Jew 
first  and  also  of  the  Gentile ;  that  he  that  doeth  wrong  shall  receive 
for  the  wrong  which  he  hath  done,  and  there  is  no  respect  of  per- 
sons ;  that  the  way  of  transgressors  is  hard ;  that  the  wicked  are  like 
the  troubled  sea  when  it  cannot  rest,  whose  watery  cast  up  mire  and 
dirt ;  for  there  is  no  peace,  saith  our  God,  to  the  wicked.  Rom.  2  : 
6,  9 ;  Col.  3  :  25  ;  Prov.  13 :  15  ;   Matt.  IG:  27  ;  Isa.  57  :  20,  21. 

Article  VII.  —  Concerning  the  remedial  Design  and  Limita' 
tion  of  Punishment.  —  We  believe  the  Lord  will  not  cast  off  for- 
ever ;  but  though  he  cause  grief,  yet  will  he  have  compassion 
according  to  tlie  nmltitude  of  his  mercies;  that  he  will  not  contend 
forever,  nor  be  always  wroth,  lest  the  spirit  should  fail  before  him, 
and  the  souls  he  has  made;  that  although  he  may  apparently  forsake 
his  children  for  a  small  moment,  yet  with  great  mercies  will  ho 
gather  them ;  in  a  little  wrath  he  may  hide  his  face  from  them  for 
a  moment,  but  witli  everlasting  kindness  will  he   have  mercy  on 


BIBLE   CllEED.  307 

them,  and  heal  them,  and  lead  them  also,  and  restore  comforts  unto 
them ;  that  whom  he  loveth  he  chasteneth  (and  he  lovuth  and  chas- 
teiieth  all)  for  their  profit,  that  thoy  may  be  partakers  of  his  holi- 
ness, and  be  enabled  al'terwards  to  say,  "  Before  I  was  afflicted  I 
went  astray,  but  now  have  I  kept  thy  word."  Lam.  3 :  31,  32 ; 
Isa.  54  :  7,  8,  and  57  :  16—18;  lleb.  12  :  7—11 ;  Ps.  89  :  30—35, 
and  119:  67. 

Article  VIII.  —  Concerning  Baptism.  —  As  there  is  a  differ- 
ence of  opinion  among  the  sincere  ibllowcrs  of  Christ,  in  regard  to 
this  ordinance,  and  this  difference  ought  not  to  separate  true  disci- 
ples one  from  another,  we  believe  it  is  the  duty  of  every  one  to 
follow  the  dictates  of  his  or  her  conscience,  leaving  each  to  judge 
botli  of  the  subject  and  mode  of  Baptism,  as  shall  seem  most  con- 
sistent with  Scripture  and  reason.  Matt.  28:  19;  John  4:2; 
Acts  2:41;  Horn.  6  :  3—5,  and  14 :  1—6 ;  1  Cor.  1 :  14—17 ;  1 
Pet.  3 :  21. 

Article  IX.  —  Conceriiing  B-cpentance,  Faith  and  Love.  — 
We  believe,  according  to  the  divine  doctrine  and  preaching  of  Christ 
and  his  apostles,  that  repentance  toward  God  for  sin,  fiiith  in  our 
Lord  Jesus  Christ,  and  love  to  God  and  our  fellow-creatures,  are 
means  of  grace  appointed  by  God,  and  essential  to  our  salvation, 
and  glory.  Matt.  4  :  16,  and  22  :  37—40 ;  3Ltrk  1 :  15  ;  Acts  3: 
19,  5  :  31,  and  20  :  21  ;  Heb.  11  :  6 ;  1  John  3 :  23,  24. 

Article  X. —  Concerning  the  Extent  of  Salvation.  —  We  be- 
lieve that  God,  who  is  rich  in  mercy,  who  turneth  the  hearts  of  the 
children  of  men  as  the  rivers  of  water  are  turned,  who  worketh  all 
things  after  the  counsel  of  his  own  will,  whose  people  shall  be  will- 
ing in  the  day  of  his  power,  will,  in  the  dispensation  of  the  fulness 
of  times,  gather  together  in  one  all  things,  in  Christ,  both  which  are 
in  licaven  and  which  are  on  earth,  even  in  him ;  and  that  every 
(intelligent)  creature  in  heaven,  and  on  the  earth,  and  under  the 
earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them,  shall  at 
last  unite  in  the  song  of  Moses  and  the  Lamb,  saying.  Blessing  and 
honor,  and  glory,  and  power,  be  unto  Him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb  forever  and  ever.  Eph.  1 :  9 — 11,  and 
2:4;  Pro\    21 :  1 ;  Ps.  110:3;  Rev.  5  :  13. 


368  PLAN   OF   GOVERNMENT. 


PLAN  OF  GOVERNMENT. 

The  following  article,  taken  from  the  Universalist  Register  and 
Almanac  for  ISoG,  and  written  by  A.  B,  Grosh,  is  as  clear  and 
correct  on  this  subject  as  cun  possibly  be  desired. 

"  The  government  and  discipline  of  the  Universalist  denomination, 
so  far  as  it  has  yet  been  established  on  general  principles,  is  republi- 
can and  fraternal  —  in  accordance  with  the  mild,  equalizing  and 
affectionate  principles  of  Christianity. 

"  The  smallest  associations  are  those  called  churches  and  societies. 
These  are  formed  by  any  number  of  believers  in  a  vicinity,  accord- 
ing to  the  laws  of  the  State  or  Territory,  or  to  the  customs  of  the 
community  where  there  are  no  legal  regulations  on  the  subject. 
Brother  is  the  common  and  equal  title  of  all  the  male  members,  as 
sister  is  that  of  the  females.  Where  discipline  is  instituted  among 
societies  only,  it  is,  as  it  should  be,  a  church  discipline,  and  con- 
ducted according  to  the  rules  laid  down  in  the  New  Testament  — 
particularly  as  recommended  in  Matt.  5:  23,24;  7:  12;  18; 
15 — 23 ;  and  the  parallel  passages.  It  is  to  be  hoped  that,  ere 
long,  every  society  will  establish  such  a  discipline  among  its  mem- 
bers. 

"  The  societies  are  sovereign  and  independent  —  competent  to 
govern  themselves,  select  and  discharge  their  own  officers  and  preach- 
ers. But  for  social  purposes,  and  to  promote  unity  and  harmony 
among  and  with  each  other,  in  certain  districts  they  unite  them- 
selves into 

"  Associations.  —  These  are  governed  by  a  council,  composed,  in 
general,  of  two  or  more  delegates  from  each  society,  and  of  the 
ministering  brethren  residin";  within  the  bounds  of  the  Association. 
The  delegates  are  elected  annually,  by  their  respective  churches  or 
societies.  Ministeiing  brethren  from  other  Associations  are  either 
constitutionally  admitted  as  members  of  the  council,  or  are  invited 
to  unite  in  its  deliberations.  The  discipline  instituted  over  preach- 
ers and  societies,  by  the  Associations,  is  similar  to  that  of  churches 
or  societies,  except  where  gross  offences  are  committed  by  preachers, 
when  immediate  suspension  or  expulsion  is  pronounced ;  and  in  no 
case  is  any  further  authority  assumed  than  the  withdrawal  of  fellow- 
fihip. 


PLAN    OF    GOVERNMENT.  3G9 

"  The  power  to  grant  letters  of  fellowship  or  ordination,  or  both. 
In  general  belongs  to  every  regularly  associated  body  of  believers 
in  the  order;  but  of  late  years  is  only  exercised  by  the  Associations 
and  Conventions,  or  by  ordaining  councils,  or  committees  on  fellow- 
ship and  ordination  appointed  by  them,  or  acting  at  the  wishes  of  a 
society  in  presumed  accordance  with  the  wishes  of  those  bodies. 

"  In  all  otlier  matters  the  Associations  merely  advise  or  recom- 
mend, leaving  to  societies  and  individuals  the  privilege  of  acting  or 
not,  as  circumstances  or  their  own  judgments  may  dictate  and 
require.  When  Associations  become  numerous  in  any  one  or  more 
States,  they  generally  unite,  to  extend  their  social  intercourse  and 
influence  in 

"  Conventions.  —  These  are  State  or  sectional,  as  one  or  more 
States  are  embraced  within  their  boundaries.  Their  councils  are 
generally  constituted  of  a  certain  number  of  lay,  and  a  oertain  num- 
ber of  ministerial  delegates  sent  by  each  Association  in  their  fellow- 
ship. Generally,  the  lay  delegates  are  most  numerous  —  but  in 
some  Conventions  an  equal  number  of  each  are  required.  The 
powers  of  these  Conventions,  except  in  granting  fellowship  and  ordi- 
nation, in  suspending  preachers  and  withdrawing  fellowship  from 
them,  are  merely  recommendatory  and  advisory. 

"  When  State  Conventions  become  numerous,  they  sometimes 
unite  in  a  General  Convention  embracing  several  States,  Thus, 
formerly,  the  New  England  States  had  a  General  Convention  (even 
lefore  any  State  Conventions  were  formed),  and  the  Southern  and 
AVestern  have  formed  similar  Conventions.  But  the  largest  organ- 
ized body  of  Universalists  in  America  is 

"  The  United  States  Convention.  Its  council  is  composed  of 
delegates  chosen  annually  by  each  Convention  in  its  fellowship,  each 
State  being  allowed  four  ministerial  and  six  lay  delegates.  It  meets 
annually,  in  each  State  alternately,  and  continues  its  session  until  its 
business  is  transacted.  Its  powers  are  merely  recommendatory  and 
advisory.  If  its  organization  be  reckoned  from  the  formation  of 
the  '  General  Convention  of  the  New  I^ngland  States  and  others,' 
which  it  superseded,  then  the  session  in  September,  1853,  was  its 
Bixty-eighth  Anniversary." 


370  STATISTICS   OF    THE  DENOMINATION. 


STATISTICS  OF  THE  DENOMINATION. 

United  States.  —  In  29  States  and  Territories  of  the  XTnioa. 
there  are  19  State  Conventions,  beside  16  State  Organizations  for 
other  than  governmental  and  disciplinary  purposes,  84  Ecclesiastical 
Associations,  beside  8  Associational  Organizations  for  Missionary  and 
other  purposes;  16  Periodicals,  beside  4  Annuals;  10  Books  pub- 
lished within  the  last  year ;  10  Schools  under  denominational  patron- 
age ;  1097  Churches  or  Societies,  not  including  churches  organized 
within  societies ;  837  Houses  of  Worship  owned  wholly  or  in  part 
by  the  denomination  ;  and  612  Preachers. 

These  are  united  in  a  national  organization  called  the  United 
States  Convention,  to  which  is  attached  a  national  Historical  So- 
ciety, and  a  General  Reform  Association. 

British  Provinces.  —  One  Association,  15  Societies,  7  Meeting- 
bouses,  and  5  Preachers. 

Total  for  North  America.  —  One  General  Convention  and  two 
National  Organizations  for  Historical  and  Reformatory  purposes ;  19 
State  or  Territorial  Conventions,  and  16  other  State  Organizations 
for  Missionary,  Tract  and  Educational  objects ;  85  Associations,  and 
8  Associational  Organizations  for  general  objects ;  20  Periodicals, 
including  annuals;  10  Schools,  1112  Churches  and  Societies;  844 
Houses  of  Worship,  619  Preachers. 

Of  the  clergy  of  our  denomination  it  may  with  truth  be  said, 
that,  generally  speaking,  in  point  of  natural  and  acquired  abilities, 
moral  character  and  literary  and  scientific  attainments,  they  are  at 
least  respectable.  In  their  political  principles  they  are  purely  dem- 
ocratic ;  the  advocates  of  free  toleration  and  equal  rights,  and  the 
champions  of  civil  and  religious  liberty.  The  same  is  also  true  of 
the  lay  members  of  the  denomination. 

As  a  denomination  of  professing  Christians,  we  entertain  senti- 
ments of  the  utmost  liberality  and  charity  towards  all  Christian 
sects.  We  extend  the  hand  of  fellowship  to  all  professing  the 
Christian  name  who  walk  worthy  of  their  vocation.  When  clergy- 
men of  other  denominations  are  present  at  our  meetings,  they  are 
invited  into  our  pulpits  and  to  take  a  part  in  the  services.  At  the 
administration  of  the  Lord's  Supper  our  opposing  brethren  are 


STATISTICS    OF   THE    DENOMINATION.  371 

always  invited  to  partake  ■with  us;  and  our  Meeting-houses  are  open 
and  free  to  all  denominations  when  not  occupied  by  us. 

Gai?i  of  the  Denoininaiion  in  nine  years.  —  In  1835  there  were 
in  the  United  States  and  British  Provinces,  so  far  as  could  be  ascer 
taincd,  661  Societies,  246  Meeting-houses,  and  311  Preachers. 
From  that  time  to  the  present  we  have  gained  437  Societies,  638 
Meeting-houses,  and  308  Preachers. 

Prohahle  Number  of  Universalists  in  America.  —  The  number 
of  those  who  openly  avow  their  belief  in  Universalism  in  this  coun- 
try, and  of  those  who  manifest  a  preference  for  that  religious  per- 
suasion, cannot  be  less  than  800,000,  and  is  probably  much  greater. 
In  addition  to  these,  it  is  known  that  Universalism  is  believed  by . 
some  of  the  Unitarians  of  this  country,  both  of  the  clergy  and  laity ; 
that  a  belief  in  this  doctrine  prevails  to  a  considera!>le  extent  among 
the  Hicksite  Quakers,  and  that  it  is  generally  embraced  by  the 
Shakers,  and  by  the  Tunkers  or  German  Baptists,  Besides,  there 
are  undoubtedly  many  believers  in  Universalism  to  be  found  in  all 
the  different  denominations  in  the  country.  Prof  Stuart,  of  Ando- 
ver  College,  in  a  late  work  against  Universalism,  says  that  many 
members  of  Orthodox  churches  in  the  New  England  States  seriously 
doubt  the  doctrine  of  endless  punishment,  and  that  some,  both  of  the 
clergy  and  laity,  entertain  a  secret  belief  in  universal  salvation.  Rev. 
Wilbur  Fisk,  of  the  Methodist  church,  in  a  sermon  against  Univer- 
salism preached  before  the  New  England  Conference  in  1823,  says, 
"  The  eternity  of  future  rewards  and  punishments  is  a  subject  which, 
at  the  present,  excites  among  us  considerable  attention.  In  conse- 
quence of  the  plausible  objections  that  are  made  to  the  doctrine  of 
endless  misery,  the  minds  of  many  serious,  candid  people  have 
become  unsettled."  He  also  speaks  of  some  "  whose  feelings  have 
become  neutralized  by  the  arguments  of  the  contending  parties,  and 
who  are  looking  on  with  dangerous  indifference,"  The  celebrated 
Dr.  Beecher  calls  Universalism,  "  the  giant  heresy  of  the  day.'''' 

Universalism  in  Europe.  —  In  England,  Ireland  and  Scotland, 
there  are  some  congregations  of  Universalists,  as  also  some  preach- 
ers who  belong  to  that  sect.  The  Unitarians  of  these  countries 
openly  avow  their  belief  in,  and  boldly  preach  the  doctrine  of,  uni- 
versal salvation.  In  Germany  it  is  well  known  that  this  doctrine 
prevails  almost  universally,  Dwight,  in  his  "  Travels  in  the  North 
of  Germany,  in  1825  and  1820,"  says  of  the  Germans,  that  "  they 


372  STATISTICS   OF    TUE    DENOMINATION. 

have  done  more  to  enlarge  the  knowledge  of  sacred  criticism,  than 
all  the  nations  of  Europe.  In  this  respect,  they  are  a  century  ia 
advance  of  England  and  of  every  other  nation."  P.  334.  On  page 
421  he  says,  that  in  Geruiany  "  the  doctrine  of  the  Eternity  of 
Future  Punishment  is  almost  universally  rejected.  I  have  seen 
but  ONE  person  in  Germany  who  believed  it,  and  but  one  other  whose 
mind  was  wavering  on  this  subject." 

Facts  in  relation  to  the  History  of  XJjiiversalism. — From  the 
time  of  the  death  of  the  apostle  John,  which  happened  about  A.  D. 
100,  to  the  year  150,  the  history  of  opinions  entertained  by  Chris- 
tians respecting  the  final  destiny  of  the  human  race,  is  involved  in  much 
obscurity.  But  little  is  known  except  that  the  doctrine  of  the  final 
happiness  of  all  men  was  held  by  the  different  sects  of  Gnostics,  viz., 
the  Basilidians,  the  Carpocratians,  and  the  Valentinians.  And  al- 
thou'i'h  these  sects  were  regarded  as  heretics  by  the  orthodox  fathers, 
and  although  these  fathers  "  warmly  and  bitterly  attacked  their  re- 
spective systems  in  general,"  yet,  "  it  does  not  appear  that  they  ever 
selected  the  particular  tenet  of  the  salvation  of  all  souls  as  obnoxious." 

Ia  the  year  140,  or  150,  a  belief  in  Universalism  was  distinctly 
avowed  in  a  work,  which  was  the  production  of  some  Christian  or 
Christians,  called  the  "  Sibylline  Oracles." 

Of  the  orthodox  fathers,  who  lived  between  150  and  210,  some 
believed  in  Uni\ersalism,  while  others  held  to  the  doctrine  of  endless 
misery.  "  This  diversity  of  opinion,  however,  occasioned  no  divisions, 
no  controversies  nor  contentions  among  them  ;  and  both  sentiments 
existed  together  in  the  church  without  reproach." 

From  the  year  230  to  553,  Universalism  was  believed  and  ad- 
vocated by  a  number  of  the  most  learned,  pious  and  distinguished 
fathers  tliat  the  church  ever  produced. 

Tertullian,  a  presbyter  of  Carthage,  in  Africa,  was  the  first 
Christian  writer  who  asserted  and  maintained  the  doctrine  that  the 
misery  of  the  wicked  will  be  of  equal  duration  with  the  happiness  of 
the  righteous.  This  doctrine  he  defended  in  a  work  published  by 
him  in  the  year  204. 

Universalism  was  never  condemned  by  any  Christian  writer,  either 
orthodox  or  heretic,  till  the  year  394, 

"  In  the  year  394  a  quarrel  broke  out  between  the  followers  of 
the  celebrated  Origen  and  their  opponents,  in  which  some  of  the  lat- 
ter attacked,  for  the  first  time,  the  particular  tenet  of  the  ultimata 


STATISTICS    OF   TUE   DENOMINATION.  373 

salvation  of  Lhe  Devil,  but  did  not  at  first  object  to  the  final  salvation 
of  all  men. 

"  In  399,  some  of  the  councils  that  were  convened  against  the 
Origcnists,  condcnniod  exprcs.sly  the  doctrine  of  the  salvation  of  the 
Devil  and  his  angels,  though  they  passed  by  the  belief  of  the  salva- 
tion of  all  mankind  without  a  censure." 

Universalism  was  not  officially  condemned  by  the  church  until  the 
Fifth  General  Cuuncil,  which  was  held  at  Coijstantinople  in  the  year 
553.  See  '=  Ancient  History  of  Universalism,"  and  "  Plain  (Juide 
to  Universalism." 

Notwithstanding  this  authoritative  condemnation  of  Universal- 
ism, the  doctrine  still  continued  to  be  held  and  maintained  in  the 
church  until  the  establishment  of  Popery. 

From  the  time  of  the  eondenmation  of  Universalism  by  the  Fifth 
General  Council,  the  church  gradually  sunk  into  ignorance,  super- 
stition, and  moral  darkness,  until  at  last  spiritual  despotism  and 
tyranny  reigned  triumphant. 

From  the  time  of  the  breaking  out  of  the  Protestant  Reformation 
to  the  present  time,  Universalism  has  been  believed  and  advocated 
by  some  of  the  most  distinguished  divines,  theologians  and  philoso- 
phers, of  all  the  diiferent  prominent  sects  in  Christendom. 

The  Manicheans,  a  very  powerful  and  influential  sect,  whicii 
flourished  from  the  year  265  even  to  the  time  of  the  Reformation, 
held  the  doctrine  of  Universalism. 

During  the  reign  of  Popery,  Universalism  was  held  by  the  Alba- 
nenses,  the  Albigcnscs,  tiie  Waldenses,  the  Paulicians,  and  the  Lol- 
lards. It  is  thouglit  that  these  sects  all  descended  from  the 
Manicheans.  Neither  of  them  ever  submitted  to  or  acknowledged 
the  authority  of  the  Pope. 

Universalists,  as  a  distinct  denomination,  were  known  in  England 
as  early  as  1770. 

The  first  Universalist  preacher  in  the  United  States  was  Dr. 
George  De  Benneville.     He  came  to  this  country  in  1741. 

The  first  Universalist  society  in  the  United  States  was  formed 
between  the  years  1771  and  1780. 

The  first  Universalist  paper  was  published  in  England  in  1793. 

The  first  Universalist  paper  in  the  United  States  was  published 
at  Boston,  Mass.,  in  1802.  The  first  weekly  paper  was  commenced 
in  1819. 


374  STATISTICS    OF   THE   DENOMINATION. 

The  General  ■Convention  of  Universalists  of  the  United  States  waa 
formed  in  17 85. 

List  of  disting7{ished  Individuals  tvho  icere  Unicersalists. — 
Previous  to  the  Reformation,  Universalism  was  believed  and  advocated 
by  the  following  individuals;  many  of  them  the  most  eminent  of  the 
Christian  Fathers :  Basilides,  Carpocrates,  Valentine,  Clemens 
Alexandrinus,  Origcn,  Alexander,  bishop  of  Jerusalem,  Ambrosius, 
Gregory  Thaumaturgus,  Titus,  bishop  of  Bostra,  Basil  the  Great, 
bishop  of  Cesarea,  Gregory,  bishop  of  Nyssa,  Didymus,  Jerome, 
Gregory,  bishop  of  Nazienzus,  Evagrius  Ponticus,  Diodorus,  bishop 
of  Tarsus,  Theodore,  bishop  of  Mopsuestia,  John,  bishop  of  Jeru- 
salem, Victorinus,  Nonnus,  Leontius,  Domitian,  Theodorus  Ascidas, 
Clement,  Rainold,  Walter  Lollard. 

It  may  be  proper  to  remark  that  most  of  the  above  individuals 
were  believers  in  future  punishment,  and  that  they  freely  applied 
the  terms  everlasting  and  eternal  to  punishment,  not,  however,  to 
express  its  endless,  but  its  indefinite  duration. 

Since  the  era  of  the  Reformation,  Universalism  has  been  held  by 
the  following  eminent  persons,  who  have  lived  at  dlfiferent  periods  of 
time  and  in  different  countries. 

In  England,  it  has  been  advocated  by  Gerard  Winstanly,  William 
Everard,  Rev.  William  Earbury,  Rev.  Richard  Coppin,  Samuel 
Richardson,  Rev.  Jeremy  White,  Dr.  Henry  IMore,  Archbishop 
Tillotson,  Dr.  Thomas  Burnet,  William  Whiston,  Sir  Isaac  Newton, 
Rev.  Dr.  Samuel  Clarke,  Dr.  George  Cheyne,  Chevalier  Ramsay, 
Mrs.  Jane  Leadley,  Rev.  Richard  Clarke,  Rev.  William  Law,  Wil- 
liam Duncombe,  Rev.  Samuel  Say,  Soame  Jenyns,  Henry  Brooke, 
Dr.  Andrew  Kippis,  Dr.  William  Paley,  Rev.  Robert  Robinson, 
Rev.  Geo.  Walker,  Dr.  John  Coakley  Lettsom,  Dr.  John  Hey,  Dr. 
David  Hartley,  Abraham  Tucker,  Rev.  Thomas  Broughton,  Bishop 
Thomas  Newton,  Sir  George  Stonehouse,  John  Henderson,  Dr. 
Nathan  Drake,  Dr.  James  Brown,  Rev.  William  Matthews,  Rev. 
Francis  Leicester,  Rev.  Edward  Holmes,  Rev.  Rochemont  Barbauld, 
Mrs.  Ann  Letitia  Barbauld,  Rev.  John  Brown,  Rev.  Thcophilus 
Lindsey,  Rev.  Dr.  Joseph  Priestley,  Dr.  John  Jcbb,  Rev.  John 
Simpson,  Rev.  Timothy  Kenrick,  Dr.  John  Prior  Estlin,  Dr.  Lant 
Carpenter,  Rev.  Richard  Wright,  Rev.  Henry  Poole,  Rev.  Robert 
Aspland,  Rev.  Dr.  Thomas  Bclsham,  Rev.  John  Grundy,  Rev.  Rus- 
Bcl  Scott,  Dr.  Thomas  Cogan,  Rev.  W.  J.  Fox,  Rev.  William  Vidler 


STATISTICS    OF    THE    DENOMINATION.  375 

Natlianiol  Scarlett,  Rov.  Mr.   Croighton,  llcv.  James   Rait,  Rev 
Iloiiry  IJell,  and  Rev,  William  Upjuhn, 

In  Scotla/ul,  hy  Duncan  Forties,  Rev.  James  Purves,  Rev.  Niel 
Douglass,  Rev.  AV'^illiam  Worrall,  Rev.  James  EJniands,  Rev.  Dr. 
Thomas  Southwood  Smith,  and  Rev.  George  Harris. 

In  Ireland,  by  Bishop  George  Rust. 

In  Germany,  by  John  William  Peterson,  Boetiiis  or  Balduin, 
professors  of  Divinity,  Paul  Siegvolk,  Mr.  Marsay,  Gruner,  Eher- 
hard,  Steinhart,  Fuller,  Semler,  Crellius,  Fisher,  Shetz,  and  Shep- 
herd, and  is  now  held  by  a  majority  of  the  clergy  and  laity. 

In  Prussia,  by  Paul  Jeremiah  Bitaube  and  Rev.  Herman  Andrew 
Pistorius. 

In  France,  by  Rev.  Thomas  Cuppe,  James  Necker,  Chais  de 
Sourcesol,  Dr.  Geo.  de  Bonneville,  Durant,  De  la  Chevrette,  Du- 
moulin,  L'Archer,  &c. 

In  Switzerla/ul,  by  Murault,  Charles  Bonnet,  Rev.  Ferdinand 
Oliver  Petitpierc,  Rev.  John  Gosper  Lavater,  and  Garbo  a  Gortiaro, 

In  America,  by  Rev.  Richard  Clarke,  Rev.  Dr.  Jonathan  May- 
hew,  Rev.  John  Murray,  Rev.  Elhanan  Winchester,  Dr.  Redman, 
Dr.  Benjamin  Rush,  Rev.  Dr.  Charles  Chauncey,  Rev.  John  Tyler, 
Gen.  Greene,  Dr.  Benj.  Franklin,  Rev.  Mr.  Wright  (a  Moravian), 
Shippie  Townsend,  Rev.  Mr.  Duchee,  Dr.  Joseph  Young,  Dr.  Wm. 
litt  Smith,  Rev.  Dr.  Joseph  Huntington,  Rev.  Dan  Foster,  and 
Rev.  Thomas  Fessenden. 

The  following  individuals  are  known  to  have  doubted  the  doctrine 
of  endless  misery,  and  to  have  been  favorable  to  Univcrsalism  : 
Fenelon,  Daniel  De  Foe,  Dr.  Isaac  Watts,  Dr.  Philip  Doddridge, 
Simon  Epi.scopius,  John  Le  Clerc,  Rev.  C.  L.  de  Villette,  Arch- 
bishop Newcome,  Dr.  Edward  Young,  Dr.  Samuel  Johnson,  Dr. 
James  Macknight,  and  others.  Tlicre  are  some  very  good  reasons 
for  believing  that  the  celebrated  John  Wesley  was  a  Universalist. 
1.  He  was  one  of  those  who  requested  Dr.  Stonehouse  to  write  a 
work  in  defence  of  Universalisra.  2.  "  A  work  in  which  Universal- 
ism  was  taught  (Brooks'  '  Fool  of  Quality '),  was  republished  under 
Mr,  Wesley's  supervision."  3.  He  republished  a  work  by  Cliarles 
Bonnctt,  entitled  "Conjectures  concerning  the  nature  of  Future 
Happiness,"  in  which  the  same  doctrine  is  inculcated.  4.  The  lat- 
ter work  "  he  introduced  to  the  public  with  the  following  prefatory 
commendation  :" 


376 


STATISTICS    OS   THE   DENOMINATION. 


"  Dublin,  April  7,  1787. 

"  To  the  Reader :  I  am  happy  in  communicating  to  men  of  sense 
in  this  Kingdom,  and  at  a  very  low  price,  one  of  the  most  sensible 
tracts  I  ever  saw.  John  Wesley." 

If  the  reader  will  examine  the  Ancient  and  Modern  Histories  of 
Universalism,  and  Stone's  "  Life  of  Winchester,"  he  will  find  the 
alwve  facts  established  by  quotations  from  the  writings  of  the  indi- 
viduals named,  and  by  authorities  which  are  indisputable. 


DIFFERENCE  IN  THE  BELIEF  OF  PAE-TIALIST3 
AND  UNIVERSALISTS. 

All  the  various  denominations  of  professing  Christians  may  be 
classed  under  three  heads  :  Calvinists,  Arminians,  and  Universalists. 
The  agreement  and  the  difference  in  the  religious  opinions  of  these 
three  classes  on  the  most  important  doctrines  of  Christianity  may  be 
stated  as  follows  :  — 


CALVINISM. 

There  is  one  God. 

Tliere  is  one  Jlediator  be- 
tween God  and  men,  and 
tliat  Mediator  is  the  very  and 
et-^rual  God  himself. 

The  one  Mediator  gave 
himself  a  ransom  for  a  part 
only  of  mankind. 

All  those  for  whom  the 
Mediator  died  will  be  saved. 

God's  purposes  in  the 
creation  of  the  human  race 
eml)raced  the  final  holiness 
and  hapi)iness  of  a  part,  and 
the  endless  misery  of  the 
rest. 

God's  purpose  in  refer- 
ence to  the  final  destiny  of 
his  creatures  cannot  be  de- 
feated. 

God  has  the  power  to 
make  all  his  creatui'es  holy 
and  happy. 

God  wills  the  salvation  of 
9.  part  of  liis  creatures,  and 
the  damnation  of  the  rest. 

God's  will  in  reference  to 
the  ultimate  destiny  of  his 
creatures  will  be  done. 

God  can  save  all  mankind, 
but  will  not. 

The  object  of  Christ's  mis- 
sion to'  our  world  was  to  save 
a  part  only  of  mankind  from 
endli.'HS  misery. 

Christ  will  succee<l  in  ac- 
compli^ihiny  the  object  of  his 
mission. 


ARMINIANISM. 

There  is  one  God. 

There  is  one  iMediator  be- 
tween God  and  men,  and 
that  Mediator  is  the  very  and 
eternal  God  himself. 

The  one  Mediator  gave 
himself  a  ransom  for  all. 

A  part  only  of  those  for 
wliom  the  Mediator  died  will 
be  saved. 

God's  purposes  in  the 
creation  of  the  human  race 
embraced  the  final  holiness 
and  happiness  of  all  man- 
kind. 

God's  purpose  in  refer- 
ence to  the  final  destiny  of  a 
part  of  his  creatures  will  be 
defeated. 

God  has  not  the  power  to 
make  all  his  creatures  holy 
anil  liappy. 

God  wills  the  salvation  of 
all  his  creatures. 

God's  will  in  reference  to 
the  ultimate  destiny  of  a 
I)art  of  his  creatures  will  not 
be  done. 

God  would  save  all  man- 
kind, but  cannot. 

The  object  of  Christ's  mis- 
sion to  our  world  was  to  save 
all  mankind  from  endless 
misery. 

Christ  will  succeed  in  ac- 
complishing a  part  only  of 
the  object  of  his  mission. 


UNIVERSALISM. 

There  is  one  God. 

Tliere  is  one  Mediator  be- 
tween God  and  men,  and 
that  Mediator  is  "  the  Man 
Christ  Jesus." 

The  one  Mediator  gave 
himself  a  ransom  for  all. 

All  those  for  whom  the 
Mediator  died  will  be  saved. 

God's  purposes  in  the 
creation  of  the  human  race 
embraced  the  final  holiness 
and  happiness  of  all  man- 
kind. 

God's  purpose  in  refer- 
ence to  the  Hnal  dustiny  of 
his  creatui'es  cannot  be  de- 
feated. 

Gild  has  the  jiower  to 
make  all  his  creatures  holy 
and  happy. 

God  wills  the  salvation  of 
all  his  creatures. 

God's  will  in  reference  to 
the  ultimate  destiny  of  his 
creatures  will  be  done. 

God  can  save  all  mankind, 
and  will. 

The  object  of  Christ's  mis- 
sion to  our  world  was  to 
save  all  mankind  from  their 
sins. 

Christ  will  succeed  in  .ac- 
complishing the  object  of  hia 
mission. 


MISTAKES    CONCERNING    UNIVEUSALIST3.  377 

CALVIXISM.  ARMINIAKISM.  UNIVERSAMSM. 

All  for  whom  Christ  died  Some  fur  wliom  Christ  died  All  for  whom  Christ  died 

will  he  sjvved.  will  not  be  saved.  will  be  saved. 

A  jjlorious  and  happy  des-  A  glorious  and  happy  des-  A  irlorious  and  happy  des- 
tiny awaits  a  portion  of  the  tiny  awaits  a  portion  of  the  tiny  awaits  eviry  individual 
human  race,  and  a  most  in-  human  race,  and  a  most  in-  of  the  entire  human  race, 
glorious,  unhap])y  and  mis-  glorious,  unhapjiy  and  mis- 
erable    destiny    awaits    the  erable    destiny    awaits     the 
rest.  rest.  Tniversalism  is  infinitely 

Universalism  is  altogether  Universalism  is  altogether  preferable  to  either  Calviu- 

preferable  to  Arminianism.  preferable  to  Calvinism.  ism  or  Armiuianism. 

Arminiauiym  is  supposed  by  thousands  to  be  a  uiueh  more  con- 
sistent and  reasonable  system  of  theology  than  Calvinism.  But 
who  cannot  see  that  both  systems  result  in  precisely  the  same 
thing  ?  Arminianism  damns  as  many  as  Calvinism,  and  the  Ar- 
minian's  hell  is  equally  as  horrible  as  the  Calvinist's.  ^Yhat  boots 
it  then,  reader,  wliether  you  go  to  an  endless  hell  by  the  irreversi- 
ble degree  of  the  Almighty,  or  by  the  use  of  an  agency  which  God 
gave  you,  and  which  he  knew  you  would  use  to  your  own  destruc- 
tion ?  In  other  words,  what  diflFerence  will  it  make  with  you 
whether  you  are  lost,  and  lost  forever,  because  God  cannot  save 
you,  or  because  he  vMl  not  ?  The  truth  is,  that  between  Calvinism 
and  Arminianism  there  is  not  one  cent  to  choose,  but  between  either 
of  these  systems  and  that  of  Universalism  the  dificrence  is  infinite. 
And  no  man  can  fail  to  see  that  Universalism  is  infinitely  the  best. 

MISTAKES  OF  PARTIALISTS  CONCERNING  UNIVER- 
SALLSTS. 

''Universalisfs  do  not  believe  in  a  hell." — That  we  do  not  believe 
in  an  endless  hell  is  very  true.  But  we  believe  in  all  the  hell  taught 
in  the  Bible.  We  also  believe  that  there  is  no  hell  taught  in  the 
Bible  but  what  is  destined  to  be  destroyed. 

'^Ufiiverscdists  do  not  believe  i?i  a  devil."  —  It  is  true  we  do  not 
believe  in  the  personal  existence  of  an  all-powerful  evil  spirit,  such 
as  is  believed  in  by  our  Limitarian  friends,  and  by  them  called  the 
devil.  Yet  we  believe  in  all  the  devil  and  devils  taught  in  the 
Bible.  If  there  are  any  worse  devils  than  wicked  men,  the  lusts 
and  passions  of  men,  and  the  spirit  of  wickedness,  we  profess  to  be 
entirely  ignorant  of  their  existence.  Nor  can  we  find  the  existence 
of  any  worse  ones  taught  in  the  Bible.  We  know  of  the  existence 
of  no  devil  that  is  not  destined  to  be  destroyed. 

"  Universalists  do  not  believe  in  the  atonement."  —  That  we  do 
Bot  believe  in  the  doctrine  of  atonement  as  it  is  taught  in  the  creeds 


378  MISTAKES   CONCERNING    UNIVERSALISTS. 

and  commandraeuts  of  men,  we  have  no  disposition  to  deny.  At  the 
same  time  we  profess  to  believe  in  it  as  it  is  taught  in  the  Bible. 
The  difference  between  us  and  our  opposers  is,  we  believe  it  was  to 
reconcile  man  to  God  that  Jesus  died  upon  the  cross ;  they,  that  it 
was  to  reconcile  God  to  man. 

'''■TJniversalists  do  not  believe  in  any  pi(7iish')ne7it  for  sin."  —  So 
far  from  this  being  true,  we  are  the  only  people  on  earth  who  believe 
that  God  will  in  very  deed  render  to  every  man  according  to  his 
deeds.  We  are  the  only  people  who  do  not  provide  some  way  for 
the  sinner  to  escape  the  just  punishment  of  his  sins.  We  teach 
that  the  punishment  of  sin  is  certain  and  sure,  and  absolutely  unes- 
capable  and  unavoidable. 

"  Universalists  believe  that  sinners  will  go  to  heaven  and  be 
saved  in  their  si7is."  —  Not  so.  We  teach  that  sin  is  a  cause,  aiid 
misery  the  effect ;  that  sin  and  misery  are  inseparably  connected, 
and  that  so  long  as  a  man  is  sinful  he  must  be  miserable,  and  there 
is  no  escape.  The  reason  why  we  believe  in  the  eventual  salvation 
of  all  men  is,  because  we  believe  that  all  will  be  saved  /?'o»i  their 
sins,  not  iti  them. 

"  Universalists  do  not  believe  in  the  7iew  birth."  —  This  is  a  very 
great  mistake.  It  is  true  we  do  not  see  anything  very  miraculous 
or  mysterious  in  the  new  birth,  nor  do  we  regard  it  as  a  radical 
change  of  human  nature ;  but  yet  we  profess  to  believe  in  it  just 
as  it  is  taucjht  in  the  Bible. 

"  TJniversalism  is  a  very  ancient  doctrine.  It  vjas  preached  by 
the  serpent  in  the  garden  of  Eden."  —  That  Universal  ism  is  a  very 
ancient  doctrine  we  admit ;  but  that  it  was  taught  by  the  serpent  we 
deny.  Do  our  opponents  really  think  that  the  serpent  taught  the 
doctrine  of  the  final  holiness  and  happiness  of  all  mankiiiil  ?  If  th  y 
do,  let  them  put  their  finger  on  the  language  used  by  the  serpent  in 
which  this  sentiment  is  taught.  They  cannot  do  it.  We  think  our 
opposers  are  justly  obnoxious  to  the  same  charge  that  they  bring 
against  us.  The  serpent  taught  that  punishment  for  sin  was  not 
certain  —  that  some  way  of  escape  would  be  provided.  Our  opp  )S- 
ers  teach  the  same.  We  teach  that  punishment  for  sin  is  certain 
and  sure,  and  that  there  is  no  way  of  escape. 

"  TJniversalism  is  a  very  new  doctrine.  It  never  ivas  heard  of 
until  quite  recently."  —  We  are  unable  to  comprehend  how  any 
doctrine  can  be  both  old  and  new  at  the  same  time.     Besides,  this 


MISTAKES   CONCERNING   UNIVERSALISTS.  379 

assertion  is  contrary  to  facts.  History  proves  that  Universalisni 
has  been  held  and  advocated  in  the  Christian  church  from  the  first 
establislunont  of  Christianity  down  to  the  present  time.  If  it  be 
objected  that  Universalists,  as  a  distinct  denomination,  were  not 
known  until  within  one  hundred  years,  this  objection  bears  equally 
against  all  Protestant  denominations.  For  all  Protestant  sects  have 
originated  since  the  era  of  the  lleformation. 

"  Universalists  do  not  believe  that  man  is  a  free  age?it."  —  If, 
when  you  say  man  is  a  free  agent,  you  mean  that  he  possesses  a 
selt-determining  power  whicii  enables  him  to  act  contrary  to  his 
clioice ;  or,  if  you  mean  that  a  man  may  have  one  m.otive  to  do  a 
thing,  and  ten  thousand  motives,  each  of  which  are  equally  as 
strong  as  the  other,  to  do  the  opposite  of  that  thing,  and  that  he 
can  follow  the  impulse  of  that  one  motive  directly  contrary  to  the 
impulse  of  the  ten  thousand ;  we  frankly  confess  we  believe  in  no 
such  thing.  But  if,  when  you  say  man  is  a  free  agent,  you  mean 
that  he  is  free  to  act  according  to  his  choice,  we  agree  with  you. 
We  prefer  the  term  moral  agent,  however,  to  that  of  free  agent ; 
and  we  believe  that  man  is  a  moral  agent  in  the  sense  that  he  is, 
and  will  be,  rewarded  for  his  virtues  and  punished  for  his  vices. 
This  certainly  is  all  that  any  reasonable  man  can  possibly  require. 

"  Utiiversalism  is  a  very  licentious  doctrine.''^  —  This  assertion 
comes  directly  in  contact  with  facts.  In  point  of  moral  character 
we  are  willing  to  compare  our  churches  and  societies  with  the  same 
number  of  churches  and  societies  of  any  other  denomination  what- 
ever. Indeed,  it  is  admitted  by  those  of  our  opposers  who  have 
had  any  opportunity  for  observing  that  in  such  a  comparison  we 
would  by  no  means  suflFer.  The  following  extract  is  taken  from 
the  "  Olive  Branch,"  of  July,  1843,  a  Protestant  Jlethodist  paper, 
edited  by  Bev.  T.  F.  Norris,  and  which  has  an  extensive  circulation 
"  We  should  be  happy  to  see  what  we  think  erroneous  in  the  creed 
of  Universalists  refuted  and  put  down,  but  we  never  will  be  a  party 
to  an  attack  on  the  morals  and  characters  of  a  class  of  men,  who,  as 
far  as  we  know,  stand  as  high  on  these  points  as  any  of  their  more 
Orthodox  neighbor sy 

The  following  extract  is  from  an  October  (1843)  number  of  that 
widely-circulated  journal,  the  "New  World,"  published  in  New 
York.  "  It  seems  to  us  that  the  Universalists,  in  whatever  light 
we  may  regard  their  points  of  doctrine,  excel  other  sects  in  their 


380  MISTAKES    CONCERNING    UNIYERSALISTS. 

benevolence,  their  philanthropy,  and  their  respect  for  that  law 
which  has  commanded  us  to  render  good  for  evil.  They  endeavor 
to  entice  mankind  into  purity  of  life,  by  considerations  of  love  and 
kindness  ;  they  use  no  threats,  and  cast  from  them  the  bonds  of 
fear.  And,  so  far  as  our  information  extends,  the  professing  mem- 
bers of  their  creed  observe  a  strictness  of  conduct,  and  a  righteous- 
ness of  living,  which  others  would  do  well  to  emulate,  instead  of 
maligning  a  belief  which  certainly  reposes  with  entire  confidence  oa 
God's  mercy  to  his  creatures." 

Dwight,  in  his  "  Travels  in  the  North  of  Germany,"  after  stating 
the  fact  that  Universalism  is  the  prevailing  belief  in  Germany,  says 
of  the  Christian  character  of  the  Germ.ans,  "  I  have  never  seen  any 
Christians  who  seemed  to  me  to  have  a  deeper  sense  of  the  odious- 
ness  of  sin  in  the  sight  of  God,  or  whose  hearts  beat  with  more 
ardent  gratitude  towards  our  Saviour,  for  the  great  redemption  he 
has  made  for  fallen  man.  I  know  of  no  examples  of  humility 
greater  than  those  exhibited  by  some  of  these  gentlemen,  or  more 
elevated  views  of  the  character  of  God  than  they  discover  in  their 
conversation.  We  must  look  in  vain  for  brighter  examples  of  piety 
than  they  exhibit.  They  certainly  manifest  a  greater  spirit  of  love, 
for  those  who  differ  from  them,  than  is  found  in  most  of  our  sects, 
and  they  are  unwilling  to  shut  the  gates  of  heaven  against  all  who 
do  not  believe  in  every  article  of  their  creeds.  In  this  charity  and 
love  the  Protestant  inhabitants  of  most  countries  would  do  well  to 
imitate  them."     P.  423. 

Such  is  the  testimony  of  our  religious  opposers  in  reference  to  the 
tendency  of  our  doctrine,  and  its  influence  upon  those  who  believe  it. 
Nor  does  it  appear  that  the  vicious  are  disposed  to  take  advantage 
of  our  doctrine,  and  to  screen  themselves  under  it.  If  we  examine 
the  criminal  record  of  our  country,  we  shall  find  that  Universalists 
io  not  furnish  even  their  proportion  of  criminals  in  proportion  to 
their  numbers  compared  with  other  denominations.  The  state 
prisons  at  New  York,  at  Auburn,  and  at  Cincinnati,  Ohio,  have 
each  of  them  been  examined  at  different  times,  and  it  was  ascer- 
tained that  for  one  believer  in  Universalism  there  were  two  or 
three  hundred  believers  in  endless  misery  confined  within  their 
walls. 


TO    TUK    READER. 


TO   THE  EEADER. 


381 


Reader.  —  The  subject  is  before  you.  Contemplate  seriously 
upon  it.  If  the  subject  upon  which  we  have  been  treating  is  not 
important,  then  there  is  no  subject  which  was  ever  presented  for 
the  consideration  of  man  which  is  worthy  of  one  single  moment's 
notice.  But  it  is  important.  Its  importance  is  acknowledged  by 
all.  Ponder  it  well  then  in  your  mind,  and  choose  ye  which  ye 
will  serve.  If  the  Lord  be  God,  follow  him  ;  but  if  Baal,  then 
follow  him.  And  now  whether  you  are  a  Limitarian  or  a  Univer- 
salist,  whether  you  are  a  professor  or  a  non-professor,  whether  you 
belong  to  this,  that,  or  the  other  sect,  or  whether  you  belong  to  no 
sect,  we  pray  that  if  you  are  wrong  you  may  be  righted ;  if  you 
are  right  that  you  may  be  strengthened  and  confirmed  in  the  right 
way.  May  you  be  blessed  with  all  spiritual  blessings  in  Christ 
Jesus.  May  the  Lord  keep  thee  and  preserve  thee.  IMay  he 
lift  upon  thee  the  light  of  his  countenance,  and  give  thee  peace. 
AmcQ. 


!' 


